Iezzabel had contended with them about the sense of the Scriptures their knowledge should be more clarified and they should attaine vnto perfect light when as Saint Peter saith The Day-starre should arise in their hearts that is they should not need the helpe of meanes any more but should haue a light in themselues in lightning them to see and know as they were seene and knowne For the communication of Christs glory is set forth in their reigning his ressurrection was a thing past and as for the resurrection of their bodies or the glorification of the soule it is not likely that hee would comfort them with part of their happinesse when he had already set forth their full glorification THe fift Epistle is to the Church of Sardis in six verses of the third Chapter The fift Epistle Chap. 3. wherein their deadnesse is reproued and threatned they are stirred vp to awake and be watchfull some few are commended and comforted with the promise of white garments and that the Lord will confesse them before God and his Angels Quest 1. What is meant in that Christ is said to haue the seuen Spirits of God and the seuen Starres Vers 1. and what particular reason of mentioning these things here Answ The seuen Spirits are they that were spoken of Chap. 1.4 which stand before the Throne of God and the seuen Starres the Ministers of the Churches as is also plaine Chap. 1.20 yet some by these Spirits vnderstand the Angels whom Christ hath at his command Pareus but so he should assume a title to himselfe not mentioned before seeing the seuen Spirits there are the Holy Ghost as hath beene already shewed For the reason of remembring these particularly to this Church it is rendred diuersly Some say that the Lord would hereby intimate his wisdome to discerue their wickednesse couered vnder the cloake of hypocrisie because he had seuen Spirits and his power to punish it Richard de Sancto victore for hee had the Starres in his power Bullenger much more men that offended Others say that this is spoken to intimate that he giueth all spirituall life that they being yet dead might be put in minde to seeke vnto him therefore that he defendeth his faithfull Ministers so as that they shall not need to feare the anger of man that if they did reuiue in their godly care they might safely trust in Christ who doth continually defend such Viegas Others say that it is spoken in opposition to their conceit of themselues for hypocrites are readiest to thinke that they are full of life when indeed they are dead and glory much in their life of vnderstanding and in being counted excellent when indeed they want both therefore the Lord assumeth all life to himselfe for hee had the seuen Spirits and all light and glory for he had the seuen Starres Viegas Lastly others say that it is spoken to shew that the Starres and the Spirits are ioyned together so that he which will haue the glory of Starres must first haue the Spirit that is true sanctity Of all these I preferre that of Bullenger as most genuine because it is adidem whereas the rest goe somewhat from the true meaning of the things here mentioned Let Hypocrites therefore consider their vanity and danger whilst they want the life of grace Christ taketh no care of them to protect and defend them but onely of such as haue life and light hee holdeth the Spirits and Starres if therefore thou wilt haue the comfort of his protection seeke for the Spirit of life at his hands who only is able to bestow it Quest How is the Angell of this Church said to be dead Vers 2. and yet but bidden to awake as being onely asleepe and to strengthen what was about to die Answ Deadnesse here by the consent of all is deadnesse in sinne he had a name to be aliue in that a great shew of piety was made but was dead indeed because void of truth and substance there was nothing but hypocrisie And because in Hypocrites there is no true loue of Christ vrging to sollicitude about the sanctity of others negligence and remisnesse doth vsually accompany hypocrisie and so it seemeth to haue done in the Angell of this Church he laboured of two vices hypocrisie and neglect of his charge Of the first he is admonished in that he is charged to be dead and of the other in that he is excited to watch and to strengthen those that were about to die that is some of that Congregation which were yet aliue but in great danger of death also by his bad example and neglect of his office Quest 3. What is meant by saying Vers 4. they haue not defiled their garments and by promising they shall walke with mee in whites and because they are worthy whether is not here a ground for mans merits Answ I omit here to speake of these words I haue not found thy workes full before God vers 2. For no man is so simple to thinke that this is spoken against imperfections and weaknesses but against hypocrisie for those workes are not full before God which are not done in sincerity Touching the question propounded By garments Pareus some vnderstand their soules and bodies which are sometimes also set forth by another metaphor of vessels as 1 Thes 4.4 Their soules were not defiled by erroneous opinions nor their bodies by fornication after the Nicolaitan manner Gorran Some vnderstand onely their bodies the garments of their soules or their vertues and vertuous actions which are not polluted when vice is not mixed with them Lastly some vnderstand Christ Iesus and the Christian profession Bullinger for of Christ it is often spoken as of a garment put ye on the Lord Iesus and if we consider the first vse of garments Rom. 13. Eph. 4. Col. 3. that it was to couer our nakednesse whereof wee are ashamed this metaphor doth most fitly agree vnto Christ the onely couer of all our sinnes and blemishes In this sense they defile not their garments which flie wickednesse the staine and shame of a Christian profession and this I subscribe vnto as the true sense For though the body be sometime compared to a garment yet the soule is neuer and if the body only should be meant here should be a iustification of single externall purity without the internall Touching the whites here promised Gorran some vnderstand it partly of a pure and good conscience here and of the glory to come hereafter Bullinger Pareus But for so much as the whitenesse of a good conscience is already enioyed and it is here spoken of whites yet to be giuen I subscribe rather to them that vnderstand the glory to come which is compared to the purest white when some glimps hereof were in Christs garments at the time of his transfiguration Matth. 7. In that he saith they shall walke with mee in
Iesus Christ that is because his Resurrection is our iustification who by rising againe destroyed death and went vp into Heauen that we might haue a place there Here growth a great question whether Baptisme which is outward hath any effect to the sauing of the soule or whether all the vertue lieth not in Faith and internall grace sanctifying the soule and conscience But Christ hath cut off all this question by saying He that beleeueth and is baptized shall be saued thus ioyning them together so that it is vnlawfull for any to seuer them Baptisme is then perfect and salutiferous when the conscience is baptized there being an inward working of the Spirit to the purifying of the heart by Faith as water is outwardly vsed How is Baptisme an antitype of the Arke and how is it said to haue saued those eight persons by the water Thomas Aquinas hath already set downe fiue things wherein the Arke doth serue fitly to set forth Baptisme August lib. de vnitate Eccl. s cap. 5. Gagneus Augustine hath an Allegory in the pitching within and without holding that this setteth forth charity Gagneus saith that as the waters lifted vp the Arke and so they within were saued in like manner Baptisme lifting vs vp from the earth to Heauen in an heauenly conuersation saueth vs and as the Arke though it were tossed with tempests yet could not be drowned so the Church is saued through many afflictions neither can it bee ouerthrowne He that will may gather other notes of similitude also out of Pererius and Pagnan in Isagoge ad Scripturas Perer. lib. 10. in Gen. disp 11. Touching the sauing of those eight by the water it is meant of their corporall deliuerance for it is a question whether all their soules were saued or no it seemeth Chams was not By the water is expounded by some from the water by others in the water as per is vsually taken as a Ship is said to be safe going in the water and this I take to be the best Of the Angels powers and vertues subiected vnto Christ Vers 22. enough hath beene spoken already vpon Ephes 1.21 Note Note that he which suffereth vniustly doth not finally suffer for Christ suffering thus suffered in respect of the outward man his enemies could not touch his spirituall estate but that herein he liued still and was the more highly exalted and so shall we his members be Note againe Note that Baptisme which is outward is not like the Arke to saue all that come vnto it but euery one that is of discretion must haue an inward worke wrought in him that from a good and sanctified heart he may aske mercy of God through Iesus Christ who is risen againe and ascended into Heauen there presenting the prayers of such before his Father Therefore he that beleeueth not Mark 16.16 1 Ioh. 3.3 Vers 9. saith Christ shall bee damned though he be baptized and he that hath this hope purgeth himselfe and he that is borne of God sinneth not CHAP. IIII. THE Apostle hauing in the former Chapter propounded Christs example proceedeth here to presse it vnto them that as he suffered in the flesh so they being his members should approue themselues to suffer in the flesh by the mortifying of their corruptions and as hee was quickned in the Spirit leading a new spirituall life vers 1 2. First prosecuting that of suffering by the consideration of what they had formerly beene and what some still were for which they should giue account vers 3 4 5. and how the dead of whom hee spake before were not saued but by being iudged in the flesh vers 6. Secondly hee that setteth forth that which might moue them to a new life the end of all is at hand vers 7. and wherein it consisteth viz. in being wise and sober and praying and louing and hospitable c. from vers 7. to vers 12. where he returneth to speake of suffering againe being properly vnderstood by being persecuted and railed vpon as Christ was touching which first hee comforteth them with the glory and ioy after this to come vers 13 14. Secondly he giueth a caueat against doing ill whereby a man commeth to suffer vers 15. Thirdly whereas they might be troubled in thinking that the estate of the wicked was better for so much as they were not so subiect to sufferings he sheweth that the time of the Christians suffering was now but theirs should be hereafter when it would bee much more terrible vers 17 18. Lastly that they might bee without all trouble of minde about their sufferings he directeth them to God to whom they ought wholly to commit themselues in suffering as to a faithfull Creator vers 19. 1 PETER Chapter 4. Verse 1 2 3 c. Christ therefore hauing suffered in the flesh for vs put vpon you the same minde also for he that hath suffered in the flesh hath ceased from sinne c. FRom Christs suffering death as hee was man Oecumen in 1 Pet. 4. and led a naturall life here hee argueth that we ought to suffer that death which is vnto sinne for him that we might liue vnto righteousnesse and if we be dead vnto sinne or to the world there will be in vs a cessation from sinne 2 Tim. 2. To suffer in the flesh therefore is to be dead vnto sinne as Saint Paul elsewhere expresseth it to bee dead with Christ Some of the ancient Fathers haue expounded this of the Gospell preached to the dead of the dead vnto sinne Vers 6. holding that men are said to bee dead two waies first in sinne secondly vnto sinne and to the world by being made conformable to Christ in his death and these last by receiuing the Gospell are stirred vp to condemne themselues for their former carnall liuing which they doe when they leade a new life To suffer for Christ here Tho. Aquin. Gorran Isidor is either to subdue carnall concupiscence by taming the flesh or else by exposing the body to martyrdome for righteousnesse It is according to Isidor to suffer in the whole man as Christ suffered in the whole man both exteriour and interiour the inner is the soule wherein we suffer by contrition the outward is the body wherein we suffer by macerating it and by suffering both these waies wee cease from all sinnes both carnall and spirituall For this cause it was preached to the dead Verse 6. that is either yee ought not for this cause to regard the blasphemies of the wicked or else for the auoiding of the danger of the Day of Iudgement it was preached to such as are spiritually dead that iudging themselues for such things as they haue carnally done they might escape Gods iudgement and liue as 1 Cor. 11.31 To take the six former verses of this Chapter together Mayer wherein an exhortation is set forth from Christs death considered as I haue shewed in the Analysis Here are three doubts
Christians in Pergamus Satans throne being there were miraculously fed with spirituall comforts hereby strengthened to endure so that the Christian name which a man would haue thought should through the violēce of the enemy haue vtterly perished still continued in that place 1 Cor. 10. ◠Ioh. 6. For Manna setteth forth Christ fed vpon by faith and therefore it is noted of it that this in the Arke was incorruptible as Christ being fed vpon conferreth incorruption and immortality to the faithfull and as it is said to be hidden so it is a hidden kinde of feeding from the eyes of the prophane world to whom this spirituall food is a mystery yea the people of God see it not with their bodily eyes but by faith as they of old saw not the Manna And hitherto almost all Expositors are agreed the consideration whereof is singularly comfortable in the time of persecution both in regard of the vnknowne wayes that God hath to preserue his here when man may thinke their case most desperate and also in regard of the immortality whereunto we are fed and nourished with this mysticall food Touching the white stone there is much difference Rupertus Some vnderstand a most glorious body wherewith they shall be raised at the last day that ouercome but this were very improper by a stone to set forth a body Others vnderstand the white stone wherewith the heathen were wont to note the dayes of their victories being publikely ingrauen in tables Sixt. Sen. bibl Pa rum lib. 2. that they might bee distinguished from other dayes for so they that ouercome in this spirituall fight shal be in nobled aboue others but neither doth this so well satisfie because this stone is giuen to one sensible hath a name in it whereas that was set into a dead table as a marke onely Others vnderstand the white stone giuen in their Olympicke games but that was not giuen to the victor Arethas but onely diuers of them being drawne out by such as were to play there they two which had two stones with like Characters were to play together Pareus Brightman c. Lastly others vnderstand the white stone giuen in iudgement with the names of such as were set free written in them whereas they that were condemned had their names set in blacke stones Of this custome speaketh Vlpianus in Demosth contra Timocratem Scholiastes Aristophanis and Ouid Metamor lib. 15. Mos erat antiquis atris niueisque lapillis His damnare reos illis absoluere culpa According to this custome it is here spoken for the comfort of the faithfull who were hardly censured amongst wicked men but absolued by the most iust God And it is a comfort to all in the like case we may say with the Apostle Rom. 8.33 It is God that iustifieth who shall condemne The new name written in this stone is by the consent of all the name of the Sonne of God whereas wee are of our selues seruants and slaues No man knoweth this name but hee which hath it The ioy of the absolution and blessing which the faithfull shall receiue at the last Day is vnspeakable the wicked which are sent into damnation know it not but only such as enioy it And this adoption to be the Sonne of God is knowne to him that hath it by the Spirit here though others cannot know it so that mans testimony is nothing the inward testimony of the Spirit in a mans owne soule is all in all The fourth Epistle THe fourth Epistle is to the Church of Thyatira in twelue verses that is from the 18. to the end of this second Chapter wherein their workes done last are commended aboue their first the tolerating of Iezabel is taxed and shee with her followers are threatned but such as did not follow her are exhorted to constancy rule ouer Nations and the morning Starre being propounded for their reward Quest Why is the Lord here set forth by this title Ver. 18. The Sonne of God and which hath his eyes as a flame of fire and his feet like vnto fine brasse Answ He was before called The Sonne of man but here the Sonne of God that he might bee rightly conceiued of as both God and man and because as God hee knoweth all things and is able both to punish and reward as is afterwards shewed that he will doe He is described by his flaming eyes and brazen feet in speciall that they might know that he was able to discerne betwixt the seduced by Iezabel and the not seduced as is afterwards set forth that he trieth the hearts and reines for he was all shining light from top to toe enlightning the darkest corners Quest 2. What was Iezabel Vers 20. who said that she was a Prophetesse and seduced the people Answ Touching their workes more at the last than at the first I finde nothing amongst Expositors but it is likely that their constancy in suffering for the truth was meant which increased the more the more it was tried This Iezabel some will haue to be the wicked women that helped forward the heresie of Montanus in Thyatira vnder the colour of prophefying such as were Prisca Maximilla and Quintilla Epiph. haer 51. as Epiphanius who telleth that ann 125. the Cataphryges entered tooke this City which was before prophesied of in this place for so much as these Iezabel-like women were the furtherers of that Heresie and so all were infected till anno 237. which was 172 yeeres after when by the mercy of God a Church was againe setled there and flourished But this exposition agreeth not because it was thus afterwards not now and then also all were infected whereas now some onely were drawne away Andreas Others therefore vnderstand the heresie of the Nicolaitans set forth by another name for they did both practise whordome and eat things sacrificed to Idols and this seemeth to me the most probable that there was some woman of note who vnder the colour of prophesying seduced people to this errour and is called Iezabel Brightman because in craft so like vnto her to effect her owne ends as some cunning man might be noted before by the name of Balaam to the Church of Pergamus vers 14. For it was an vsuall thing for Heretikes to seeke to further their heresies by some subtill woman so Simon Magus vsed his Helena Carpocrates Marcellina Apelles Philumena c. And this variety in speaking of Balaam before and of Iezabel now tendeth to the greater disgrace of this heresie making it the more odious for hauing such supporters That coniecture that the Synagoue of the Iewes is meant here Alcasar is but vaine and without all ground Quest 3. What is meant by casting her into a bed Vers 22. and who are they that committed adultery with her and who her children vers 23. Answ By the bed is meant the bed of sicknesse wherewith she should languish and pine away
Pope of Rome is the subiect of all this description and whatsoeuer can be said here-against will easily appeare to bee but a deuised euasion CHAP. XVIII IN this Chapter there is nothing difficult but that by a short paraphrase the Reader may easily vnderstand and bee resolued touching any question or doubt arising here and therefore I will not delay him with other ambages but come briefly to this paraphrase It is to bee vnderstood that the things here set downe follow in order that which was declared of the Kings making Rome and the Pope desolate in the former Chapter For after this great desolation and destruction it is here shewed that it shall continue so neuer to be built vp or inhabited againe for foule spirits and vncleane birds are wont to keep in desolate and forsaken places happily that men might be the lesse troubled with them Vers 2. and that by the horrour of such places there might be the more liuely representation of hells horrour Ribera Ribera yeeldeth a double reason of euill spirits being in desolate places one before Christs Incarnation that through feare such as passe by might bee drawne to idolatry the other after that monasticall persons might be terrifyed from reparing to desolate solitary places But this last sauoreth of superstition wherunto they that are addicted are ready to receiue any reason for good tending to the confirmation thereof but I should thinke rather if for any respect towards Monks they keep in such places it is because they loue their society being the fittest company for them Vers 1. seeing they haue abandoned the society of men The Angell that telleth of this desolation is wonderfully glorious to set forth the more the glory of God whoÌ„ the Angels serue Vers 4. Vers 6. The other voice from Heauen warning Gods people to come out of her is the voice of God hee biddeth them to reward her double not more than she hath deserued Psal 137.9 but double so much as she did formerly to the Saints as she is well worthy As they are pronounced blessed that shall take the children of Babylon and dash their braines against the stones It is no pity but disobedience to God to shew fauour to the bloud-thirsty Babylon yea all that be the people of God ought to ioyne together to pull her downe and to destroy the Pope Vers 9. The Kings of the earth who shall bewaile her ruine are some obstinate and stiffe popish Kings that shall continue so euen till this be accomplished so that as I said vpon Chap. 17.16 it doth here further appeare that not all but some of the Kings who gaue honor to the Whore shall be her destruction some continuing in their seduced estate still Vers 11. The Merchants of the earth that lament her fall also whose merchandise none will buy any more are the Popes Officers in his Datary to sell Benefices Penitentiaries and such as goe about with Indulgences and all such as make benefit by Shrines Images and relikes of Saints by Diriges and Trentals c. These being now of no repute any longer the great gaine which they made hereby shall vtterly cease After this the benefit and variety of commodities that came in to the Sea of Rome and her factors are particularly named Gold Siluer precious Stones Pearles fine Linnen Purple Silke Skarlet Thine-wood c. The like place to this is Ezech. 27.12 c. of Tirus from whence this seemeth to be borrowed Tirus was stored with such varieties from diuers Nations Brightman and so is Rome with Gold Siluer and pretious Stones from the â—â—â—niards Indies With Cinamom Frankincense Oile and Wine from Italy with Wheat and Flowre from Sicely Sordinia Corsica with Beasts from Germany with Sheepe from England with Horses and Chariots from France with bodies of men from Heluetia for the Heluetians are the Popes guard and lastly the soules of men of all nations are mancipated to the Pope when as it is held necessary to saluation to be subiect vnto the Pope After these Merchants such as trade by Sea are brought in Vers 17.18 lamenting her ouerthrow Ship-masters the company in Ships Sailers and such as trade by Sea By Ship-masters vnderstand all inferiour persons for Ship-masters and Marriners and Sailers c. are vnder the Merchant so that by them we may vnderstand all ordinary Seminary Priests Iesuites and Monkes of euery order that trade in this Sea for I doe not thinke that particularly iust foure orders are here set forth as Parcus hath it Pareus That which followeth serueth onely to set forth Romes vtter desolation and the cause her extreme bloud-thirstinesse whereby it may also be gathered that Rome as it is now gouerned by the Pope is certainly meant because the poore seruants of God which stand for his truth are no where so murthered as there and by meanes of the Pope and such as rule vnder him A true Christian may finde more fauour at the hand of a Turke or Barbarian than amongst the Roman Catholikes for they are more bent against such than against Iewes and Infidels nothing but their bloud will satisfie if they be found out within any of the Popes dominions Is not this then the City wherein the bloud of the Prophets Vers 24. that is Preachers of the Gospell and of the Saints is found in the greatest abundance And how is it then O ye Papists that ye are so bewitched that ye see not into this to come out from this Babel as ye would not bee guilty of bloud-shed When Christ was so milde and alwaies ready to rebuke striking with the sword and vsed a bit to curbe and keepe in such hot spirits as would haue such consumed with fire from Heauen as would not receiue him How can ye possibly beleeue him to be Christs Vicar that is so wood and furious against his impugners as that nothing will satisfie him but their destruction by fire and fagot or else by the sword God open your eyes that ye may not any longer take the Wolfe for a Lambe because of his two hornes but by his Lion-like voice discerne him to be the Beast and abandon and forsake him for euer Whereunto that ye may be moued the rather I haue here set downe certaine passages in the Oracles of the Sybillae most excellently consenting with and seruing to illustrate our Exposition of the Reuelation in that part which concerneth the Beast from the seuenteenth Chapter c. Out of the seuenth booke faithfully translated thus Rome fierce in minde when Grecians are downe driuen Shall stellifie thy selfe vp to the Heauen But when thou thinkst thy selfe in highest height God shall tread downe thy sturdy strength and might Out of the eighth Booke When reign'd in thee haue fifteene Emperours Of all the world that haue beene Conquerours Then commeth a King a manifold Crowne to beare Whose name shall be to Ponti very neare His wicked foot the
labour and onely shewed the diuersity of their expositions so proceeding to examine and determine about euery question And whereas in my determinations I haue sometimes gone from such Authors as many of good iudgement and zeale doe approue of and sometimes from all venting mien owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mr. Fox dis his Fox I must intreat the friendly Reader to pardon me in so doing For I hold it vaine for any man to write vpon any place of Scripture if he propoundeth to himselfe to square all his Expositions according to that which some other haue done before him Ansel as Anselme is a strict follower of Augustine in all things and Gorran of Thomas Aquinas Gorran though Anselme be for this vsefull because hee hath collected his expositions out of diuers workes of Saint Augustine and fitted them so to the Epistles which he hath written vpon that hee hath thereout made a iust Comment vpon them The liberty taken by that Greeke Expositor Oecumen Oecumenius liketh mee better who though hee followeth Chrysostome much yet hee spareth not oftentimes to frame a different sense of his owne as the Latine Interpreter Marlorat hath also done It is a true saying Marlorai Bernardus non vidit omnia No man how intelligent soeuer but may bee weake sighted in some things and therefore the Lord hath appointed by his Apostle 1 Cor. 14.29 that when some Prophets haue spoken others should iudge and after their prophesyings ended if God hath reuealed any different matter to them to speake also Now though wee haue no Reuelations in these times yet being by our calling Lights of the world Mat. 5.14 the Spirit leaueth not such as study and pray with assiduity without illuminations by the benefit whereof diuers in diuers ages haue giuen great light to many obscurities many yet remaining vnsufficiently cleared that still in these times there might not be wanting doubts about the dissoluing whereof we might bee exercised And it is not to be condemned in vs though much inferiour to the Worthies that haue gone before vs if hauing beside the assistance of the same Spirit of Light the helpe of their labours and of more experience by reason of the time wherein we liue wee in all modesty refusing some of their Expositions deliuer something new and of our owne so that we haue alwaies respect to the analogy of Faith and the consent of the holy Scriptures as Saint * August Cum diuinos libros legi nus in tanta multitudine verorum intellectuum qui e paucis vâ—rois eruunter sanitate Catâ—olicae fidâ—â— muniuntur id pâ—tissimum deligamus quod certum apparuerit eumsentisse quem legimus si auteÌ„ hoc latet id certè quod circumstantia Scripturae non impedit cum sana fide concordat Six ex circumstantia Scripturae discuti nequit saltem id solum quod sacra fides praescribit Etsi enim voluntas scripteris incerta sit tamen sana fidei congruam non inutile est eruisse sententiam Augustine excellently directeth saying When wee reade the Bookes of God amongst so great a multitude of true Expositions which goe vpon few words and are warrantable by the soundnesse of the Catholike Faith let vs choose that Exposition chiefly which shall certainly appeare to be his meaning that wrote it But if there be no such certainty then that which the circumstance of the place hindreth not and which agreeth with sound faith but if from the circumstance of the place it cannot be discussed then that onely which the sacred Faith prescribeth For though the meaning of the Writer be vncertaine yet it is not vnprofitable to frame an Exposition agreeable to sound faith For mine owne part I am so conscious to my selfe of mine owne weaknesse and want of iudgement that howsoeuer that which I haue written seemeth to mee most probable of all other Expositions in these darke and doubtfull passages yet I force it not vpon any man but now that I haue aduentured it to the publike view I doe in all humility submit all to the iudgement of the learned crauing for the good successe of that which is here done and for the seasonable and most sufficient perfecting of that which is further to bee done in this kinde the helpe of thy most feruent and faithfull prayers The Texts handled in this BOOKE TExt 1. Iames 1. Vers 9 10. Let the brother of low degree reioyce in his exaltation but the rich in his humiliation because as the flower c. pag. 6. Text 2. Chap. 1. Vers 13 14. Let no man say being tempted I am tempted of God for God cannot be tempted of euill and he tempteth no man c. pag. 9. Text 3. Chap. 1. Vers 18. Of his owne will begat he vs with the Word of truth that we might be a cetaine first fruits of his creatures c. pag 15. Text 4. Chap. 2. Vers 1 2. Haue not the faith of our Lord Iesus Christ the Lord of glory with respect of persons For if there come into your Synagogue c. pag. 23. Text 5. Chap. 2. Vers 14. What profiteth it my brethren if one saith that he hath faith but hath no works can that faith saue him c. pag. 27. Text 6. Chap. 3. Vers 1. Be not many Masters knowing that we shall receiue the greater condemnation c. pag. 34. Text 7. Chap. 3. Vers 2. If any man offendeth not in word the same is a perfect man able to bridle also the whole body c. pag. 36. Text 8. Chap. 3. Vers 14. If ye haue bitter enuying and strife in your hearts glory not nor lye against the truth pag. 43. Text 9. Chap. 4. Vers 1 2 3. Whence are wars and fightings amongst you are they not euen hence from your pleasures that warre in your members c. pag. 46. Text 10. Chap. 4. Vers 4. Ye adulterers and adulteresses know ye not that the amity of this world is the enmity of God or thinke ye that the Scripture saith in vaine the spirit that dwelleth in vs lusteth vnto enuy pag. 49. Text 11. Chap. 5. Vers 14. Is any man sick amongst you let him send for the Elders of the Church and let them pray for him anointing him with oile pag. 55. Text 12. Chap. 5. Vers 19. If any man hath erred from the truth one turneth him let him that hath turned him know that he saueth a soule c. pag. 63. Text 13. 1 Peter 1. Vers 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bithinia Elect according to the fore-knowledge of God the Father c. pag. 69. Text 14. Chap. 1. Vers 10 11. Concerning which saluation the Prophets enquired and searched who prophesied of the grace giuen vnto vs c. pag. 72. Text 15. Chap. 2. Vers 6. Behold I put in Zion a chiefe corner stone elect and pretious and he that beleeueth in him shall not be ashamed
the imputed righteousnesse of Christ Iesus but Workes make a mans Faith euident and conspicuous to the world it being hereby proued that a man is a true beleeuer and so accepted for iust and righteous before God Ob. Hypocrites haue good workes and therefore it seemeth Obiect that good workes are no certaine euidence of Faith and consequently on one iustified Sol. Their workes are not truly good Sol. for such are the proper effects of Faith but because they are the same which the faithfull doe and it is hidden from man oftentimes who is an Hypocrite if wee shall iudge one to be faithfull because hee doth good workes we may bee deceiued Yet good workes doe manifest the truly faithfull because such a one is not without good workes though hee that hath good workes in our thinking is not alwaies faithfull but God seeth accuratly of what sort euery mans worke is He that desireth to reade more about iustification by Faith and Workes may haue recourse to Rom. 3.28 Touching the particular passages here verse 18. Vers 18. But some man may say thou hast faith and I haue workes shew we thy faith by thy workes c. Here such as trust to bare Faith are confuted by the bringing in of two speaking together the one seeming to himselfe to be faithfull the other manifested to bee such by his workes But that is but I will oppose thee by this prosopopeia Admit that a man truly faithfull challengeth thee thus Thou saist that thou hast Faith but how dost thou proue it hauing no works I can proue my Faith by my workes here the conscience of him that wanteth workes must needs bee conuinced Thou beleeuest that there is one God Vers 19. thou doest well the Deuils beleeue also and tremble To beleeue this though it be an Article of our Faith and likewise to beleeue and hold aright the other Articles doth not make one a true beleeuer though to beleeue this be to doe well because here is not all required to a sauing Faith Faith what which is to beleeue to the hauing of the affection moued to all due obedience vnto him in whom it is beleeued for loue as Oecumenius hath partly touched already and as Augustine sometime speaketh Faith with charity is a Christian faith August Fides cum charitate est fides Christiana fides sine charitate est fides daemonis Faith without charity is a faith of Deuills that is Faith inclining the heart to obey the Law of God the substance whereof standeth in loue Pareus and others of our Writers generally teach that a sauing Faith is to beleeue with application to a mans owne soule in particular This I confesse is true if we speake of that Faith which is growne to more perfection Iob 19.25 such as was in Iob saying I know that my Redeemer liueth Gal. 2.20 c. and in Paul saying I liue by the Faith of the Son of God who hath died for me But the Faith necessary to saluation commended vnto vs in the holy Scriptures is a beleeuing with loue and affection ioyned hereunto Such was the Faith of the Samaritans said to be Ioh. 4.42 Such a Faith Philip told the Eunuch if he had he might be baptized Act. 8.37 and such was Abrahams Faith Rom. 4.21 And this is such a Faith as none but the Elect can haue the Deuill cannot haue it for he beleeueth with an auersation the wicked cannot haue it for there is the like auersenesse in them also or at the least a deadnesse of affection for their Faith worketh not by loue of which they are void Here is also a certainty without wandring or doubring which is set forth as a property of true Faith for it is without all doubting assented to Iam. 1.5 that Iesus is the Sauiour of the world and that whosoeuer rightly beleeueth on him shall haue euerlasting life But as for certainty of a mans owne particular estate in grace I suppose that is not so of the Esse of Faith as the hee should bee said to haue no Faith who is not able for the present to apply Gods promises without doubting vnto himselfe for then wofull were the case of many true Christians who in time of temptation finde many feares and perplexities in themselues in so much that they are ready to say with Dauid they are cast out of Gods presence though afterward they see their weaknesse and recouer their hold againe Besides this particular assurance is a thing that is to increase daily as men grow vp in Christ and therefore no maruell if in those that are yet children in the Faith it be not so strong as it should be Certainly true loue is an inseparable companion and fruit of a true Faith and then who can deny it to be a liuely Faith wherwith true loue concurreth though such assurance touching a mans owne particular estate be not yet atrained vnto Thou seest that Faith wrought together with his workes Vers 22. c. that is for so much as I haue spoken of his iustification by his worke I would not haue it vnderstood but with reference to his Faith whereby he brought forth this worke so that Faith as the cause and worke as the effect did perfectly iustifie him so that his worke was in no part cause of his iustification as though his iustice stood herein but hereby his Faith was perfected because without it his Faith could not haue beene a perfect and liuing Faith as it is not in any other man Euen as he that from his heart without any dissimulation assenteth to any thing that is iust and equall is in that instant honest and iust but this assent of his is perfected by his act when he doth accordingly And the Scripture was fulfilled saying Vers 23. that Abraham beleeued God and it was counted to him for righteousnesse that is by this fact he shewed that he beleeued and in his beleeuing whereby he did it stood his iustice and not in the doing of this thing nothing can be plainer for iustification by Faith and to declare that what is attributed to worke in Abraham is meant of a working Faith as hath beene touched already Touching the conclusion Vers 24. v. 24. it must not be vnderstood but according to the Premises that when a man bringeth forth the fruit of Faith he is iustified and not when he doth barely beleeue not being able to shew his Faith by any such fruits Vers 26. And to this also do the last words v. 26. agree as the body without a spirit is dead so is Faith without workes Faith only iustifieth not because being alone without Workes it is dead and vnprofitable as a Carkasse without a soule Note Note that to beleeue only in Christ doth not auaile vnto saluation but when with the apprehension of the loue of God toward a man in Christ which is the greatest loue that euer was doth concurre the loue
be against a multiplicity of Doctors which is rather commended Numb 11.29 Mat. 9.38 is answered already that hee impugneth not a multiplicity of able Teachers but of intruders into this Office without sufficiency That indeed which some Sophisters turne it to that there ought not to be many censurers in Ecclesiasticall matters but one viz. the Pope of Rome is absurd It may agree well vnto Teachers both by the method here vsed this being one of the greatest abuses of the tongue to vsurpe a teaching Office to the reprehending whereof hee returneth now againe and in regard of other places from which we may gather that this vsurpation was then vsuall and taxed likewise by other instruments of God as Act. 15.1 1 Tim. 1.7 But if it should be taken for iudging as Luk. 6.37 the name of Masters would not so well agree and it should rather haue beene said Be none of you Masters it being a thing vtterly vnlawfull in this sense Note Note that it is a most dangerous thing to aspire to the Office of a Teacher when a man is not sufficiently grounded in knowledge and learning Rom. 10.15 For this is not the office of euery one but of such as are called and singularly inabled vnto it If any rashly intrude themselues their condemnation shall bee the greater because hereby ambition is added to their other sinnes as in Saul and Vzziah sacrificing being thus puft vp 1 Tim. 3.6 they fall into the condemnation of the Deuill Note againe Note that if God should marke straightly the doings of the best all must needs be found sinners and that in many things and so liable to his iudgements wherefore wee had need to be circumspect and wary against sinne being assured that when we haue done the best that we can we shall still haue sinnes enow to answer for and therefore in our greatest circumspection and best doing we ought to acknowledge our imperfections and because sinnes haue beene in the very best it will not be safe for vs shrouding our selues vnder any example to aduenture vpon any sinne CHAP. 3. VER 2. If any offendeth not in word the same is a perfect man able to bridle also the whole body c. This is not spoken to teach Pareus that any are so perfect that they are without out sinne but rather on the contrary side to conuince all of sinne for hauing affirmed immediatly before that all of vs sinne in many things what better proofe can there be hereof than to instance in the sinfulnesse of the tongue so little a member for if a man hauing a whole body to gouerne well cannot so much as gouerne this little member but that hereby he sinneth so much how can he be counted perfect and without all sinne He is farre also from instifying hereby such as steale murther or commit adultery if they can well gouerne their tongues for his onely drift is to shew by the sinnes of the tongue that all sinne in many things If any sinne not in word he is a perfect man is no more therefore but as if hee should haue said hereby it appeareth that none are so perfect but that they sinne in many things because if but this one way of sinning viz. in speech be considered there is not one but is guilty for to proue a generall vnrulinesse of the tongue tendeth his whole discourse here So the tongue is a little member and boasteth great things Verse 5. As the bridle in the horses mouth and a little rudder in the hand of the gouernour of a ship so the tongue but little in comparison of the body boasteth great things in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth magnifically lift vp it selfe saith Beza is a word that is no where else vsed in the holy Scriptures and it may haue reference both to good and euill according to the examples of good going before and of euill following after these words The tongue is a world of wickednesse that is Verse 6. because it hath in it all manner of vices as the world hath all kinds of things Setteth on fire the whole course of nature that is the whole course of this life that is infected with it and is set on fire of hell that is of the deuill who as he is a lyer and slanderer so he corrupteth the tongues of men vnto the like The whole nature of beasts and birds c. that is Verse 7. some of euery kinde are tamed by man yea Lions and Beares and Panthers Non vniuersaliter de singulis generum sed restrictè de generibus singulorum intelligendum c. haue beene brought to dance to follow men vpon a line and to make letters as Pliny writeth Fishes are brought to take meat at their Masters hands and Serpents haue beene tamed so that their keepers could handle them make them without hurt to twine themselues about their neckes That he might deterre them from the desire of prelation to teach in the Church of God Th. Aquinas Gorran he sheweth the incuitable offences of speaking so that hee is a rare man that offendeth not Eccl. 19. There is no man that offendeth not with his tongue of such offending at large it is not spokē here but of offending in teaching of which a man may beware or of offending in a more hainous manner by lying railing and slandering according to the glosse Now that there are some perfect-men though but few that offend not thus he sheweth by two similitudes of a bridle guiding an horse and of a rudder guiding a ship His reason is this he that can turne about and guide his whole body to a good worke is perfect but he that can gouerne his tongue well can doe thus Ergo the minor is proued because he can put a bridle vpon it The tongue being little Verse 5. exalteth great things that is either the soules of men to great rewards or to great punishments Behold how much wood a little fire kindleth Hauing hitherto spoken of the vertues of the tongue now he speaketh of the vices It is called a fire because it enflameth others a world of wickednesse because hereby we sinne against God blaspheming against our Neighbour by railing c. and against our selues by vaine boasting All are said to be tamed by man Vers 7. Pliny Marcellinus because some of all kindes Pliny telleth of an huge Aspe in India that came daily out of his hole to receiue meat at a mans table Marcellinus telleth of a Tygre that was made tame and sent from India to Anastasius Or according to the Glosse this may be vnderstood metaphorically by beasts men that are theeues and murtherers by Birds instable persons and by Serpents such as are cunning to hurt for these may be conuerted sooner than the tongue tamed Hauing shewed that he which is able to order his tongue aright Faber Stapul in teaching nothing but the truth is a perfect
apt to perswade others with good speeches 5 Full of mercy that is not so much in deeds of charity for these are not the subiect of this discourse but towards those that haue erred and are out of the way for the wise pitty them and doe mercifully seeke to bring them to rights againe 6 And of good fruits that is of all sorts both of humanity and loue 7 Without partiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sinister iudging of the speeches and deeds of others 8 Without hypocrisie not making a shew of one thing and being another one in speech and another in heart to get applause of the world after the machiauillian policy Vers 18. And to perswade vnto all this he sheweth verse 18. that to be thus peaceable and louing tendeth to euerlasting life which is the fruit of righteousnesse as the corne of the haruest is the fruit that commeth of the Husbandmans industry in tilling and sowing the ground and therefore not the merit of righteousnesse but of Gods blessing as the corne is And this I take it is the true sense of this place and therefore I spare to adde more expositions Th. Aquinas Onely I will shew how Tho. Aquinas applieth these eight to the eight beatitudes Matth. 5. and as being opposed against seuen deadly sinnes First the pure in heart are chaste 2. peaceable 3. the poore are gentle 4. the meeke are easie to be perswaded 5. they that hunger after righteousnesse consent vnto good 6. the mercifull are full of good fruits 7. the mourners iudge not others 8. they that suffer persecution are void of hypocrisie The 7. sinnes are incontinency pride gluttony anger enuie couetousnes and murther Note that there are two sorts of wisedome Note the one earthly sensuall and deuillish the other godly which is from aboue The wisedome of the contentious and wrangler is of the first sort and therefore little cause is there for any man to glory in it But hee that is meeke and quiet spirited and that doth good though hee may be counted simple amongst men is truly wise indeed For the true wisdome standeth in deeds and in power to temper a mans selfe in a Christian manner Note againe Note that as there is no Corne to be had at haruest without sowing so there is no happinesse to be had in Heauen without sowing And as it is not euery seed nor euery kinde of sowing that will bring forth Corne so it is not any sowing but by righteousnesse and that in peace that will fructifie vnto eternall life they that by well-doing seeke immortality are recompenced with euerlasting life Rom. 2.7 8. if they continue patiently so to doe but the contentious and vnrighteous with wrath and indignation CHAP. IIII. HEre Saint Iames according to his manner returneth to speake against filthinesse impugned also chap. 1. vers 21. not giuing ouer yet the pursuit of malice and enuy but taxing them together likewise so arising to pride vers 6. the fountaine of these euill affections annexing exhortations to repentance and humility and vnity meeting with them that for want of consideration beare themselues vpon their owne power to goe and to doe any thing at this time and that and speake accordingly as though they were not vnder God and at his dispose vers 13. Vnder whose hand hee had before exhorted them to submit themselues vers 7. So that as Pareus noteth Pareus here is nothing more done but the argument of the tongue prosecuted from the well-springs of the vnrulinesse and wickednesse whereof malice enuy lust pride and ignorance hee disswadeth by other reasons concluding that being thus informed if hereafter they should not doe better their sinne would proue much greater IAMES Chapter 4. Verse 1 2 3. Whence are warres and fightings amongst you are they not euen hence from your pleasures that warre in your members Vers 2. Ye lust and haue not ye kill c. BY Warres here vnderstand their priuate contentions Pareus in Iac. 4. or their bringing of one another before heathen Iudges touched 1 Cor. 6. but rather the first because they are said to be amongst them By pleasures vnderstand lusts 1 Pet. 2.11 as Peter speaking to the same purpose rendreth it abstaine from fleshly lusts that warre against the soule They are called pleasures because they are sweet and pleasant to a corrupt minde and a mans owne pleasure is respected herein The members wherein they warre are the faculties of the minde corrupted which bee members of the old man Vers 2. Ye lust and haue not that is though couetous men get riches yet they are rather a curse than a blessing vnto them neither haue they them but for a punishment oft times Yee kill or rather ye enuy for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Beza by the fault of the Scribe Because ye aske not that is ye doe not seeke to obtaine by prayer to God which is the right way to attaine his blessing but by your owne wicked waies of striuing and enuying Vers 3. Vers 3. Ye aske and receiue not this is added because some worldlings doe pray after a sort but their prayers preuaile not because they pray for such things as whereby their fleshly lusts may bee satisfied and not with any regard to bee more inabled to doe good and to glorifie God Mayer Piscator Piscator agreeth almost in all with Pareus shewing that the Syriacke for pleasures readeth lusts Vers 3. Onely he expoundeth these words that ye may spend it vpon your lusts of such lusts that be in adulterers and whores whom he nameth vers 4. and here maketh way vnto it Others reade lusts for pleasures Tho. Aquinas Gâ—rran and whereas he saith ye lust ye kill ye warre vers 2. they expound the first as hauing reference to a mans goods through couetousnesse the second to his person by hatred the third a fruit of the two former That which followeth ye aske to spend it vpon your lusts they expound either of a preposterous loue to worldly things or of an asking of superfluities in other things they differ not Some expound pleasures of dainty meats or costly buildings Oecumâ—n v. 1. c. wherein they tooke pleasure and these words ye kill of killing the soule if it be so read reading it rather ye enuy as Pareus and Piscator doe To come now to the resoluing of the doubts of this place 1 Touching warres and fightings it is cleare as all agree that warres properly are not meant for Christians were not then permitted to haue weapons or armour but priuate wranglings and strifes 2 Touching their pleasures Pareus hath also cleared it sufficiently and the members wherein they fight are the inward faculties of the minde acting the part of contention by the tongue hands feet and the other members of the body 3 Touching the word translated vulgarly ye kill but by some ye
It deliuereth from death Dan. 13. Susanna prayed and was deliuered 4. It preuenteth temptation Matth. 26. Watch and pray that ye enter not c. 5. It ouercommeth the aduerse powers Exod. 17. Moses lifting vp his hands Israâ—â— preuailed 6. It purifieth the heart August Orationibus mundamur lectionibus instruimur 7. It pacifieth Gods anger Exod. 32. 8. It presenteth our desires 〈◊〉 God Quasi quaedam persona ad Deum intrat August 9. Healeth the sicke Note Note that the time of sicknesse is specially a time of prayer Psal 50.14 thou must pray much and desire the prayers of others for thee All physicke and diet and warmth is nothing without prayer pray therefore continually 1 Thes 5.17 but specially in the time of sicknesse Note againe Note that the Minister is a principall man to be sought to in sicknesse he therefore is with all speed to be sent for and if there be more neere send for two or three that together they may pray for thee Matth. 18. For when two of you shall consent together about any thing vpon earth saith Christ to his Apostles it shall be done in heauen Consider what wonders Elias did by praying and doubt not but that the men of God shall preuaile as well for thee in thine extremity if it may be for Gods glory that thou maist be deliuered otherwise thou must resolue that to be sicke still and to die too if God will haue it so is most for Gods glory as that mans being blinde Iohn 9. and Lazarus his dying Iob. 11. and therefore rest contented Note lastly Note that sinne is the cause of sicknesse and confequently of all sufferings except they be meerely for trialls as Iobs sufferings were Lament 3.27 1 King 8. for when he would shew that healing shall follow vpon faithfull prayer hee doth it with this addition and if he hath committed sinne it shall be forgiuen him and till sinne be done away there is no expectation of being healed Wherefore the chiefe thing to be intended in sicknesse is to be deliuered from sinne which is not but by true repentance to the furthering whereof it auaileth much to confesse to the Physitian of the soule If any be healed of their sicknesse but not of their sinne it is but a repriuing for a time that they may come vnder some greater iudgement according to that Iohn 5.14 Goe thy way sinne no more lest a worse thing befall thee CHAP. 5. VERS 19. If any man hath erred from the truth and one turneth him let him that hath turned him know that he saueth a soule from death c. There is some question about the cohering of these words with the former and some about the sense Mayer Touching the coherence Some say Tho. Aquin. Gorran that hauing before exhorted to pray for others in the time of sicknesse that they may be healed here is intimated a further duty to be done viz. not onely to be sollicitous for a brothers bodily safety but chiefly for the safety of his soule by endeuouring to conuert him Pareus Piscator Some without any coherence speake of it as a proposition of a new duty I subscribe to the coherence there being nothing in this Epistle but deliuered in a method as I haue shewed in my Analysis Touching the sense Pareus The. Aquinas Faber Occumen Some by erring from the truth vnderstand onely erring in matter of doctrine in points concerning the foundation and some both in doctrine and manners neither doe I see any reason why they should be seuered because either way the soule is endangered Any errour in manners that is walking in the way of any sinne in dangereth the soule for the wages of sinne is death and he that faileth in one point Rom. 6.23 Iames 2.10 is guilty of all the law And to erre in matter of doctrine if it be in the foundation is deadly The Galathians erring thus Gal. 1.6 are spoken of as departed to another Gospell when they erred onely in the point of iustification by workes If any man erred in the matter of circumcision vsing it now vnder the Gospell Gal 5.1 2 Thes 2.11 he is pronounced to be such as that Christ shall not profit him And to beleeue lyes is set forth as the way of destruction to which disobedient persons are in iudgement giuen ouer Iohn 17.17 It is the truth that sanctifieth and saueth and therefore errout must needs corrupt and destroy But euery errour doth not bring a man into this danger for hee that holdeth the foundation shall be saued though he buildeth hay or stubble 1 Cor. 3.12 And to erre in a point fundamentall destroyeth not where there is a minde willing to learne the truth but yet for want of meanes or time the perfect knowledge hereof is not attained vnto as was the case of the Apostles Acts 1.6 who thought till the resurrection of Christ that by the exercising of outward regall power hee would saue his people and confound his enemies Touching the words following Hee saueth a soule from death Parens and hideth a multitude of sinnes Some apply both these to the person conuerted the first in respect of God hee saueth him from death to which God would haue adiudged him for euer if he had continued still in his sinne and the second in respect of men who now that he is turned absolue him from all his sinnes and make account of him as if he had not erred at all And all this he doth that conuerteth another not by the merit of any thing that he can doe but because vnder God he is an instrument of bringing him into the right way which is the way to escape death Faber Stapul and the danger of sinne Some apply the first of these to him that erred and the other to him by whose meanes he is conuerted or both alike vnto him that is conuerted or that conuerteth for God doth so accept of this so excellent a worke as that hee will therefore saue him that conuerteth also Beda And therefore some reade it animam suam his owne soule I subscribe vnto the first that by the soule saued is to be vnderstood the soule of him that erred onely for this is most agreeable to the speech the subiect whereof as being before in the way of death is the sinner whom one conuerteth not the conuerter who is commonly supposed to bee in the state of saluation before And hee hideth his sinnes according to the phrase borrowed Prou. 10.12 because when a man is conuerted all his former sinnes are hidden vnder the couert of his new life The. Aquinas he is now before God as if hee had no sinne Psal 32.1 And to this also Pareus assenteth that the conuert hath no sinne imputed vnto him now that by his conuersion hee is in Christ Before men I cannot see how it should so much auaile to haue ones sinnes
Dan. 3. And be ready to make answer that is be so acquainted with the word of God as that thou maist be able by plaine sentences our of it to iustifie the truth and yet doe it with meeknesse and feare not imitating the aduersary in railing speeches and considering that when thou art best prouided with sentences of Scripture thy memory may either faile thee or the deuill by art and cunning brought to elude thy places may as it were wrest thy weapon out of thy hand in feare and reuerence depend vpon God who must put into thy mouth what to say at that time Wherefore it is necessary that euery one get by heart some plaine sentences of Scripture whereupon our faith is founded and not rest vpon the Church thinking it sufficient to beleeue as the Church beleeueth or by humane reason to defend the doctrine of our faith as the Papists teach to iustifie their shutting vp of the Scriptures froÌ„ the reading of the lay people But this was a notable cunning of the deuill to make a way for their Priests to teach any thing though neuer so grosse when the people being ignorant of the Scriptures could nor contradict them herein and to make the Priests themselues to neglect the reading of the Scriptures which by the liberty of the Scriptures they should haue been inforced to reade diligently lest some of the Laity should oppose them in their errours Because it is an vsuall thing for the godly to suffer at the hands of the wicked Mayer it may seeme a paradox which is here deliuered No man will hurt you if ye be followers of that which is good But it hath beene well resolued that the hard measure offered to Christians by persecutors is no hurt vnto them Chrysostome in that Homily intituled Corysost Hom. Nemo laeditur nisi à seipso Nemo laeditur nisi à seipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath notably declared the truth of this willing Olympias his friend to whom he sent it to reade it ouer daily and if he could to run it by heart Losses saith he pouerty reproches bands banishments or seruitude or any other thing that we count euill cannot hurt vs because they touch not the Orthodox opinion concerning God or vertue or the soule the seat of these vnto which they are an ornament and true good They onely are hurt that doe hurt and not they which seeme to be hurt vnlesse they will hurt themselues through their impotency of minde and impatieÌ„ce * Nulla nocebit tibi aduersâ—â— as si nâ—lla domâ—netur in teiniquitas Psal 139.2 Aug. Serm. 107. de diuersis Tu noli tibâ— essemalus libert te Deus à te Quando â—nim Deus gratia misericordia sua de malo faâ—at te bonam vnâ—e te liberat nisi à terpso homine maâ—â— omnino fratâ—es meiâ— hoc veâ—â—m ioâ—â—â—erin est bec sixum si Deus te liberauit a teipso homine malo nibiâ— tibi nocâ—bit quasquis suerit in te alius homo malus It is a true saying None aduersity will hurt thee if none iniquity reigneth in thee And that of S. August of that prayer of Dauid Lord deliuer me from the euill man Be not thou euill to thy selfe let God deliuer thee from thy selfe for when God by his grace mercy of euill maketh thee good whence doth he deliuer thee but from thy selfe an euill man And if God hath deliuered thee from thy selfe being euill nothing shall hurt thee whatsoeuer another euill man doth vnto thee Touching the place alledged out of Esay 8.11 13. it hath beene sufficiently resolued already as concerning the not fearing of their feare and for sanctifying the Lord in our hearts Luther hath spoken fully It is the same in effect with that Matth. 10.28 Feare not him that can kill the body and then can goe no further but feare him that can destroy body and soule in hell fire Feare not their feare is feare not them that can kill the body sanctifie the Lord in your hearts is feare him that can destroy body and soule in hell fire let the dread and feare of him be so in you as that ye may not be ouer-much troubled with any other feare For the best may haue some feare of men as * Paraphrasicald Iusium quâ—â—quid acciderit non conusâ—at Metâ—s tangi potesâ— sed non perturbaâ—i Prou. 12.21 Hugo Ioseph had of Archelaus but he feareth not man ouermuch according to the paraphrase No accident can make the iust man sad hee may be touched with feare but not troubled as the Lord hath said Let not your hearts be troubled neither feare yee Iohn 14.1 27. Touching the apologie which we must be ready to make to euery one that asketh some thinke that it was meant of the dispersion of the Iewes which were Christians if any did question with them about this iudgement vpon them or else that it is meant of all that come to baptisme it being required that they should be able to giue account of their faith But it is plainly meant of that defence of the truth which euery one should be able to make when by the aduersaries of the truth they were required hereunto whensoeuer they should see that their apology and the opening of the mysteries of Christianity might doe good Otherwise that rule is to be followed Matth. 7. Cast not pearles before swine c. and as we are to vse patience in suffering so we are to defend our cause with meeknesse not with vâ—le and insolent speeches against our opposers because we haue the truth on our side This is the common course generally to be followed euery one to labour to be furnished at the least with some generall arguments to confirme the truth though the Apostles being extraordinary persons needed not to make any such preparation Chrysost Hom. 24. in Matth. Matth. 10.19 And thus Chrysostome reconcileth this with that of our Sauiour Take no thought what to say this is spoken saith he to shew what the vertue of the spirit was in those extraordinary times not that we should not doe what we can to arme our selues against the combat when as euen out of the case of danger euen the most eloquent and wise being vnprepared become speechlesse in disputation Note Note that the onely sure way to bâ—â—reseured from all that might hurt vs is to liue innocently and not to hurt others by word or deed no not being prouoked for if any shall offer to doe any thing in this case against vs they hurt themselues and not vs and further our blessednesse Note againe Note that a man may be vilely intreated outwardly beaten imprisoned and tormented and yet not hurt hereby as all that suffer wrongfully being patient and therefore no outward sufferings should moue vs they are things not to be feared by a Christian Quid homo hominem timeat in sinu Dei positus saith Augustine Note lastly
Note that it concerneth euery one be he learned or vnlearned to reade and studie vpon the holy Scriptures that he may not be to seeke in his answers about the doctrine of faith Hom. 16. in Iohan when he is required thereunto Chrysostome doth sharply reproue Christians that labour not for knowledge that they may vnderstand the reason of the Christian faith alleaging how Artificers will fight in the defence of their profession and the Gentiles will argue strongly for their superstition and against the Christian religion and yet hee saith that many Christians are so ignorant that they cannot giue an answer what the Trinity is what the resurrection or why Christ was incarnate at such a time And lastly he refuteth that tenent that a simple soule is blessed that is one that is ignorant and knoweth nothing Oh how contrary to this is the teaching of the Papists at this day who commend ignorance and speake against reading of the Scriptures as most dangerous CHAP. 3. VERS 18 19 c. Being put to death in the flesh but quickened in the spirit Vers 19 Wherein he went preached to the spirits in prison which had sometime beene disobedient when once the long-suffering of God waited in the daies of Noah c. As Christ was both God and man so he dyed as man Occumen in 1 Pet. 3. and as God rose againe to deliuer vs from death and corruption For he was raised by the power of his deity to shew that we shal rise againe raising vp the bodies of many that were dead also for our further confirmation herein In which he went c. Here is shewed how the benefit of his passion extended to the vniust not onely liuing but dead long before because hee had said He suffered the iust for the vniust Wherein therefore is as much as for which cause that there might redound benefit from him to such as were dead long before as well as to the liuing namely to so many as liued well and would haue beene ready to embrace the faith of Christ if hee had come amongst them hee went and preached to them that they might bee deliuerd by him And that it might appeare that there haue beene alwaies meanes of comming to faith and obedience so that the condemnation of the vnfaithfull is iust he maketh mention of Noah who was long agoe euen almost from the beginning by whom they might haue beene conuerted And hauing spoken of the Arke and those that were in it saued by the waters he applieth it vnto Baptisme for as the waters then drowned the wicked world but those that fled into the Arke were preserued so by baptisme the wicked and vnbeleeuing deuils are drowned but the faithfull are saued as water washeth away the filthines of the flesh so baptisme cleanseth the soule in a mysticall and wonderfull manner and it is called the interrogation of a good conscience towards God because they only which apply their minds to an holy life are wont to make questions and to seeke vnto God by what meanes they may be saued and so vnderstanding that baptisme is the meanes they haue recourse thereunto Christ is said to haue died once it being implied Th. Aquinas Gorran Glos Ordin that hee shall die no more against those heretikes that held that he suffered in the aire for the deuils after that he had done suffering here vpon earth and to rouze vp the secure from sinne because if now after that Christ hath suffered they liue in sinne there will be no more redemption for them Mortificatos car ne vtuificatos autem spirtus seeing Christ dieth no more That he might offer vs vp vnto God being quickened in the spirit that is either the holy Ghost or our spirit because the true Christian dieth to the flesh but liueth to the spirit In which he went that is in a spirituall manner by internall inspiration euen before that he was incarnate preaching by Noah by his Angels whom he vsed as his Mâ—nisters to declare his will in those times To those that were in prison that is of the flesh of sin errour according to that Ps 141. Take my soule out of prison in one translation therefore it is To them that were shut vp in the flesh When they expected Gods patience that is thinking that God would still with patience beare with them They were saued by the water because the water lifted vp the Arke and eight persons are mentioned as alluding to him that should rise againe the eighth day and to the time of the generall resurrection which some thinke shall be vpon the same day Baptisme is like vnto the Arke and so is tribulation through which a Christian must goe in diuers things First The Arke was made of boords hallowed so the Church consisteth of persons afflicted Secondly The Arke was of incorruptible wood so are Christians such as will not be corrupted Thirdly They that were saued in the Arke were saued by Noah signifying rest so the Church is saued by Christ Fourthly Out of the Arke none were saued so neither out of the Church Fiftly The waters being increased the Arke was borne vp higher so the Church grew greater by tribulations But the Baptisme that saueth is not any Baptisme for there is no such thing in the Iewes baptizings or in Iohns baptisme or in that of heretikes in which there is onely water but not the spirit but the baptisme vsed in the true Church wherein the Minister demandeth whether he beleeueth and renounceth the deuill c. exacting a pure conscience in him that commeth to be baptized which good conscience tendeth to God and he that comming with such a conscience is baptized Iuther in 1 Peter 3. is saued by the resurrection of Iesus Christ that is exemplariter rising from sinne to vertue as he rose againe Rom. 6. Christ is said to be put to death in the flesh when the man Christ died vpon the Crosse his naturall faculties ceasing he not liuing by meat and drinke and rest any more as is vsuall amongst men that are liuing here And he was quickned in the spirit that is was raised vp againe to a spirituall life wherein he liueth for euer both in soule and body And liuing this life now he preacheth not vocally as hee did but spiritually when his Apostles and other Ministers preach being spiritually present with them vnto the end of the world The spirits vnto which he is said to preach are they that were sometime disobedient in the daies of Noah not that they precisely are meant but such as they were for when hee preacheth in wardly to mens hearts and spirits now hee may well be said to preach to the spirits in prison because some are such as they that now are in prison were so that they are in the number of rebellious spirits to whom it is daily preached Here is therefore a Synecdoche whereby the part is put for the whole The eight
in Limbo patrum the soules of the faithfull who died before Christs incarnation who were by his descent deliuered Some againe and they be the Diuines of our side which teach a descent of Christs soule hold that he went downe to vpbraid the incredulous in Noahs time and such like with their infidelity shewing them what he had suffered for the saluation of the faithfull of the benefit whereof they were altogether depriued through their owne default to their greater terrour Touching the distinction which is made of Christs preaching as if it had beene partly to such as were appointed to life when it is spoken onely of the disobedient in prison it is a plaine wresting of the place and therefore Lorinus himselfe a Iesuite calleth it in question how it can stand Touching the penitency supposed to haue beene in some that were drowned it is a meere coniecture without all ground and if any such were they went not with the rest doubtlesse to this prison but to Abrahams bosome or as the theefe vpon the crosse to Paradise Touching the last it seemes to be implied in an article of our Church determined in a Synod * Synod Angl. Quemadmodum Christus pro nobis mortuus est sepâ—ltus iâ—a â—tiam credâ—ndus est ad inferos deseâ—ndâ—sse Nam corpuâ—â— sque ad resurrectâ—oâ—â—m in sepulchro iacuâ— spiritus ab illo commissas cum spiritibus qui in carcere vel inserâ—o detinebantur fuit illisque praedicanâ—t quemadmodum â—â—statur Petrilocus assembled in King Edwards daies An. 1552. Artic. 3. Euen as Christ died for vs and was buried so he is also to be beleeued to haue gone downe into hell for his body lay in the graue to the time of his resurrection but his spirit that went out of him was with the spirits in hell or in prison and preached vnto them as Peter testifieth Secondly Some hold that Christs preaching in a spirituall manner by Noah is meant herein Thomas Aquinas followeth Augustine August epist 99. In this also ioyne Beda Hugo Carthusianus Beza c. Thirdly Luther Some vnderstand his preaching by the Apostles to whom he sent the holy Ghost Hessilâ—uâ— and herein they went and preached to the Gentiles being in the prison of the flesh who are described as bound in chaines Psal 106. Esa 42.49 And to shew that of olde they were bound with the chaines of infidelity he mentioneth the imprisoned in the daies of Noah and they are called spirits to intimate the immortality of the soule Fourthly Some vnderstand by the prison here Purgatorie Francis Turria Fiftly and lastly Some most absurdly apply this preaching to the eight persons in the Arke Aâ—ias Montan Caluanstu lib. 2. cap. 16. §. 9. as in a prison for the time And yet there is another interpretation of Caluin by his going and preaching vnderstanding his making them to feele the power of his passion who died long agoe and yet remained in their soules expecting the Lord Iesus and he saith that it should not be read in prison but in a watch-tower in specula as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth For my owne part I subscribe to those that hold this to be the most obscure place in all the Epistles for no Exposition that hath hitherto beene giuen doth so fully satisfie but that some exceptions will lie there against That of Arias Montanus falleth of it selfe because they in the Arke were obedient whereas this preaching was to the disobedient 2. That of Purgatory is a meere fiction there being no such place in rerum natura 3. That of Caluin applying it in part to the soules of the faithfull seemeth to be improbable because these were the disobedient and it is not onely said that hee preached but went and preached intimating a locall motion and not onely a vertuall penetration 4. To expound it of his preaching by Noah is to peruert the order of the Text according to which this his going must be after his inclining againe and why should he call the men liuing at that time spirits which is a word no where vsed to set forth liuing men by but either Angels good or bad or soules departed 5. Much lesse can the Gentiles bee vnderstood by the spirits in prison amongst whom the Apostles came because they were such as liued in the daies of Noah not men of like quality but those very men 6. The Popish Limbus is but an imaginary place and to hold that any being in hell were deliuered againe seemeth to be contrary to the holy Scriptures as hath beene already shewed There remaineth then onely that of his descending to triumph ouer the Deuils and to vpbraid the damned spirits with their infidelity and impenitency shewing how iustly they were for euer therefore shut vp in that place of torment and because they of the old world were the most noted for their great multitude that went downe thither together hee mentioneth them but in them vnderstandeth all other then damned spirits also And this is the most probable of all other expositions and most consonant with the rest of the holy Scriptures For this is one part of Christs preaching to conuince the impenitent as iustly and certainly reprobate and damned as appeareth Mat. 11.21 Mat. 12.41 c. What is meant when Baptisme is said not to be an outward washing Verse 21. but the request of a good conscience vnto God by the resurrection of Iesus Christ What others haue said hath beene already set downe Piscator Scholia Piscator to this speaketh most fully and excellently Baptisme standeth not so much in the outward washing of the body as in the remission of sinnes by the bloud of Christ which is the washing of the soule and conscience which being by faith apprehended the conscience becommeth good and so the faithfull in the confidence hereof boldly questioneth with God about his fauour reconciled vnto him by Christs death and testified by his resurrection saying Hath not Christ reconciled thy fauour vnto vs by his death to endure for euer Certainly it is so for his resurrection doth testifie it seeing that vnlesse he had made a perfect expiation of our sins by his death reconciled thy fauour vnto vs he could not haue risen againe to life and heauenly glory So that these words by the resurrection of Iesus Christ haue not reference to the word saueth but to the request of a good conscience for this ariseth from Christ his resurrection August contra Faustum cap. 12. Beda Gagneus Angustine and Beda say the same with Thomas Aquinas and Gagneus also setting it forth more fully thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a stipulation or promise conceiued in words whereby he that is baptized couenanteth to beleeue and doe as hee is in baptisme required Act. 8. as the Eunuch answered Philip. And this beleeuing and renouncing of sinne and Satan saueth and not the washing with water by the resurrection of
Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath plainly reference to the all things before spoken of vers 3. which are giuen vnto vs both for life and godlinesse for amongst these are set forth the great and precious promises of which we are made partakers when as by these meanes we attaine to faith and so we partake of the diuine nature that is of holinesse and righteousnesse whereby we auoid the corruption of the world by lust as is added to expresse what he meaneth by partaking of the diuine nature For we partake of the corrupt nature of man fallen as long as we follow that euill lust that is in vs but when through the spirit we are so sanctified in beleeuing that we auoid this corruption and liue holily and righteously we partake of the nature of God Eph. 4.24 seeing the old man is now put off and the new man is put on that is Christ Iesus who is also God from whence Ambrose argueth against those that denied Christ to be God Aâ—bros lib. de incaâ—â—at c. 8. for how else could he make vs partakers of the nature of God if he himselfe had it not Seruetus Seruetus gathered from hence that there is a transfusion of the diuine nature into man but erroneously Athan. crat 2. contra Arrian for as Athanasius teacheth we partake of the diuine nature onely by his grace through the spirit without the diuision of the diuine essence but Christ is begotten of the Father and so consubstantiall with him Osiander hath â—rred also as much teaching that wee are iustified by that righteousnesse wherby Christ is essentially righteous not as man but as God But Peter saith not that we are partakers of the diuine nature by the inhabitation of essentiall iustice but by the great and precious promises which when we heare we beleeue and so attaine to the things promised the summe and substance of all which is Christ It may rather be gathered from hence that our iustification is a permanent gift as nature is as Lorinus also granteth according to which the regenerate is called a new creature and therefore continueth to the end Touching the exhortation inferred hereupon Vers 5. vers 5. it tendeth to shew that the faithfull now that they are in the state of grace ought not to be secure as if nothing more were required at their hands but to beleeue but they must vse all diligence and haue a care to shine in all Christian complements of practice for the order of which that of Tho. Aquinas followed also by Burges in his chaine of graces liketh me best After the radicall and mother grace faith named he first commendeth such graces as concerne the doing of good secondly such as concerne euill first of sinne to be auoided secondly of punishment to be borne Onely with Piscator I thinke that godlinesse is to be vnderstood of the exercise of godly duties und withall of a godly minde referring all our grace to Gods glory and brotherly loue of the loue of the faithfull and charity of the loue of all euen enemies and persecutors For whatsoeuer good we doe and whatsoeuer euill we auoid if godlinesse and loue be not adioyned it is nothing worth Without godlinesse it will be vnsanctified 1 Tim. 4. for all things are sanctified by the word and prayer and through the want of respect to Gods glory Matth. 25. it may be pharisaicall through vaine glory and if loue be wanting there is but a lampe without oile nothing but a sounding brasse and tinkling cymball 1 Cor. 13. Note Note that the condition of the faithfull is most high and honourable euen a partaking of the diuine nature as Mordecay was made partaker of royall dignity which is when our nature is changed and of corrupt and impure we become holy and righteous for this is Gods nature So that there is nothing in the world so much to be ioyed in or to be aspired so much after as to be holy and nothing so much to be shunned as corruption for if we be of the same nature with God we shall also with him liue and be blessed and happy for euer Note againe Note that heauen and happinesse is not so easily attained vnto as the world thinketh onely by beleeuing but great care and diligence must be vsed that the whole life may be vertuous that knowledge in the mysteries of God may be attained c. Hee must weare not one grace but this whole chaine of graces that would be adorned for God and be receiued into his kingdome for if there be but one euen the last grace of loue wanting all the rest are nothing worth and the soule is but basely set forth yet CHAP. 1. VERS 10. Wherefore Brethren giue rather all diligence to make your election and calling firme for doing these things ye shall neuer fall From the words which I haue already expounded vnto these there is nothing difficult Mayer Vers 9. sauing that vers 9. he saith that such an one is blinde and forgetteth his washing of old from his sinnes Luther But that may be vnderstood thus as Luther hath it he cannot see the way to goe one right step towards the kingdome of heauen doth as if he forgat his baptisme receiued formerly for the remission of his sinnes at what time there was a vow made of new obedieÌ„ce so that if he had a due remeÌ„brance of these things he could not but doe better That sins are washed away in baptisme is plaine because we are inuited vpon this to be baptized Acts 2.38 And S. Paul speaking of those that haue beene washed 1 Cor. 6.11 varieth the phrase and saith Ye haue beene washed August contra epist Pelag. c. 13. Dicimus baptisma dare indulgentiam omnium peccatorum auferre crimina non radere ye haue beene sanctified and iustified And hereunto Augustine agreeth saying In baptisme all our sinnes are pardoned and taken away not pared onely Hereupon the Papists inferre inherent righteousnesse and an vtter abolishing of originall sinne in baptisme but that this is false appeareth plainely from many places Rom. 7.17 Gal. 5.17 Colos 3.5 Wee are washed indeed from the sinne that wee brought into the world with vs so as that it shall not be laid vnto our charge but it remaineth still as a root of euill as long as we liue seeing otherwise all persons regenerate by baptisme should liue without actually offending for so much as there were nothing to tempt to sinne if this lust were quite rooted out and gone Iames 1.13 Touching the present Text. Vers 10. Is not our election and calling sure without our endeuour Quest 1 Is it not firmely appointed by God from the beginning who shall be saued that he biddeth vs make it sure I answer also with Luther Luther that in respect of God it is firme and stable but it is not sure to vs but by endeuouring constantly and continually
faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing
Brightman It is spoken according to the metaphor of a whore here taken vp Pareus whom loathsome diseases doe oftentimes seize vpon and make her more miserable than if she were presently slaine Those that commit adultery with her are the chiefe vpholders of that Heresie consenting together with her in subtill inuentions to the same purpose Her children were the seduced by them thus labouring together to propagate their filthy heresie though some vnderstand rather children properly so called Pareus but the adulterers being expounded so as they are I see no reason for this It is not therefore a lesse punishment which is threatned to Iezabel and her louers than to her children but rather a greater because they should haue a longer lingring and so a more miserable death The seduced shall all perish but seducers shall be more punished for example that all may behold it and feare Quest 4. How is it said that hereby all the Churches shall know that I am the searcher of the hearts and reines Vers 23. Answ The reason of this is plaine because Iezabel is said to be masked vnder the Visour of a Prophetesse so that men could not discouer her but when the Lord should thus make her a spectacle of his iudgements it should appeare that all her faire pretext was but dissimulation and that shee had a vile heart coloured ouer with sanctity They then which are the Church of God ought to make this vse of Gods iudgements vpon the aduersaries of the truth to take notice and to be confirmed hereby that God abhorres the wickednesse lying hid in their hearts with how good words soeuer they colour ouer their heresie whatsoeuer extraordinary thing they doe for confirmation thereof And generally when any are thus discouered we are to take notice of Gods omniscience from which no wickednesse though most secretly acted can bee hidden no nor the inwardest euill thoughts of the heart Quest 5. Why is it promised to this Church peculiarly to reigne ouer nations and to haue the morning starre Vers 26. and what is meant by these things Answ For the distinct title of the reward here set forth different from those to other Churches I finde nothing amongst Expositors but it is plainly according to the argument of the Epistle wherein mention is made of Iezabel who was sometime a Queene and reigned ouer the people of God exercising much tyranny against them Wherefore as it was needfull they are comforted with a promise of reigning and subduing all their enemies at the last when for a time they had held out in their encounters with them without shrinking away from the truth for feare Againe for the morning starre it fitly answereth to their not knowing of the depth of Satan as they call it for which it is likely they were counted shallow and weake of vnderstanding in that they could not see into such a profound point of the liberty of Idolathites c. For though they were in this regard for a time contemned as void of that light which was in others of Iezabels Sect yet they should haue a farre brighter light bestowed vpon them namely the morning Starre as a token of the true light wherein they then were when as the other indeed had no more light than could come from Satans darke dungeon So that if there be any thing to discourage those that bee in the right either of violence or derision the comfort to come will hearten and encourage against them all because if they be reigned ouer now by persecutors they shall reigne then ouer them if they be insulted ouer and disparaged they shall be honoured by being declared of a farre more excellent condition than their aduersaries For the meaning of these things it is not vnusuall to set forth our reigning in Heauen by saying They shall sit vpon twelue Thrones and iudge the twelue Tribes of Israel and the Saints shall iudge the world from which here is no great variation shall haue power ouer nations which is further amplified by saying and shall rule them with a rod of iron and breake them in peeces like a Potters vessell a speech taken out of the second Psalme to shew that they shall partake of the same honour of reigning with Christ whose reigne is there described according to Bullenger and Pareus c. So that the word nations setteth forth wicked enemies of the truth as of old the Gentiles or Nations alwaies were But euen as Christ ouercame ruleth ouer all so shall the faithfull reigne with Christ and as a Potters vessell is not able to stand against a bar of iron no more shall they be able euer againe to stand against Gods people but shall irreparably be crusht in pieces through the weight of Christs anger as an earthen vessell being broken can neuer be made whole againe all which is a great glory vnto Christ and because the godly shall coumunicate with him in all his glory all this is ascribed vnto them also Thus Ierome and Gregory vnderstand this passage Psal 2. But others of the conuersion of the Gentiles as Chrysostome Augustine Theodoretus Beda Euthym. and so they expound the rod of iron to be a Scepter of equity but this can by no meanes stand Some also vnderstand this place of rule and dominion here ouer enemies of the truth as Beda and Primasius but seeing the victory is not till the end and this reward is not giuen till the victory bee obtained it is plaine that the reward to come in Heauen must needs be meant Touching the morning Starre Primasius some vnderstand hereby the resurrection of the body because the night of this world shall then haue an end and the Day of glory shall beginne to appeare Richard de Sancto victore Some the glorification of the soule because as the morning Starre goeth before the Sunne so the soule shall be glorified before the whole man Some the light of vnderstanding in spirituall things Ioachim which is thus set forth Bullinger 2 Pet. 1.19 and should more and more increase in their hearts Bullinger Some the glory of the world to come which is compared to the glory of a Starre Beda Rupertus Dan. 12.1 And lastly some vnderstand Christ so stiled cap. 22.16 I am the root and the stooke of Dauid the bright morning Starre hee doth therefore promise to giue them himselfe either as a foreteller of the resurrection and life to come which is done in his resurrection for as much as it doth fore-demonstrate our resurrection Greg. Moral lib. 19. cap. 30. euen as the morning Starre the rising of the Sunne as Gregory speaketh or else he will giue himselfe by communicating his glory to them Of all these I preferre that which is for light of vnderstanding Pareus as I haue partly touched already it agreeing most fitly with the precedents for so much as they had not knowne the depth of Satan and
furnace and then taken out againe It is said to come vpon all the world because in all countreys none that professe the Christian religion escaping for all that will liue godly must suffer persecution Touching this Church in particular it is not to be thought that it should bee altogether exempt but supported with patience to endure so that their faith should not be hereby shaken or any grace impaired as must needs bee through the terriblenesse of persecution if the Lord did not deliuer therefrom And all these comforts belong to euery one that cleaueth to Gods word resoluing to endure any thing rather than to be beaten from it his sufferings shall be but an houre to his triall and bettering and his soule shall bee safe from all euill that might accrue vnto it thereby Quest 5. Vers 11. What is meant by saying that no man may take thy crowne Can any that are elected to the crowne of heauenly glory miscarry and lose it Answ Some vnderstanding these words of the glory to come inferre the vncertainty of saluation because euen the Angell of this Church so highly commended is yet spoken to as in a possibilty of losing his Crowne as Thomas Aquinas and other popish Writers Pareus Others that maintaine a certainty of saluation trouble themselues much about the resoluing of this doubt how there can be any certainty of any mans saluation if he may lose his Crowne and another not appointed to it may get it But they resolue it by saying that this is spoken for excitation only and because by such admonitions the Lord worketh perseuerance in the Elect. Others by this Crowne vnderstand nothing but the glory and praise of well-doing Bullinger Brightman which would be lost and fall to another if either hee should grow remisse or be corrupted by heresie after that hee had carried himselfe thus worthily and to this I subscribe For he that weareth a royall Diadem hath not more glory amongst men than the vertuous Christian before God true piety is a Crowne vpon the head of him that is endued therewith Quest 6. What is meant by this Vers 12. I will make him a Pillar in the Temple of my God and hee shall not goe out any more and I will write vpon him the name of my God c. and why is the reward thus set forth to this Church Answ Some thinke that it is alluded to the custome of the Romans Bullinger Pareus who were wont to set vp Pillars to the honour of famous Conquerours inscribing their names and noble acts But it is to be noted that he doth not say I will set him vp a Pillar but I will make him a Pillar and therefore the very same Authors after that allusion mentioned preferre another exposition taking this to be an allusion to the Pillars set vp in the Temple by Salomon 1 King 7.15 For as they were an ornament to the Temple so the great lustre and glory which these should haue in Heauen is hereby set forth Some apply this to the present state of the faithfull in this world who are set fast as those Pillars or of whom some are most eminent as Pillars for so Peter Gal. 2.9 Iames and Iohn are said to haue beene Pillars 1 Tim. 3 15. and the Church it selfe is called The ground and Pillar of truth And as those Pillars so they are firme by faith Richard de Sancto Victore strait by equity erected by intention and lofty by contemplation But seeing the rewards promised in this life went before being plainly distinguisht from the reward here set forth which is to come I consent with those that vnderstand by the Temple of God Heauen and by the Pillar eminency of glory there Brightman And because those Pillars of the Temple were carried away by Nebuchadnezzar that this estate might appeare to be more firmely and vnmoueably setled it is added He shall not goe out any more For the names which hee saith he will write vpon him The seuenth Epistle to Laodicea Chap. 3.14 herein the allusion is still continued for Salomon wrote vpon those Pillars certaine names vpon the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall establish and vpon the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is strength so for the greater glory of this Pillar Gods Name shall bee inscribed because hee is the childe of God new Ierusalems name because hee is a Citizen thereof and Christs new name that is Iesus Christ risen from the dead and set at the right hand of God because hee is of the number of his redeemed ones For the other question why to this Church the reward is thus propounded I finde nothing amongst Expositers but the reason I take it is plaine because they were a long time of little strength and much wronged and disgraced but they should bee strengthened as a brazen Pillar and honoured with the highest titles conferred by the Iudge of the whole world Let this then comfort euery ones heart that mourneth in Zion for the tyranny oppressions and opprobries of persecutors they shall be set as Pillars c. And to the Angell of the Church of Laodicea write These things saith the AMEN Chap 3. Ver. 14 that witnesse that faithfull one and true the beginning of the creature of God This Epistle doth consist altogether of reprehension and admonition for luke-warmnesse hauing nothing of commendation in it as the Epistle before going was altogether commendatory and in no part reprehensory This Laodicea was the chiefe City of Caria according to Strabo and Pliny built by Antiochus Theas and named from Laodice the name of his Queene signifying the Prince of people giuing Lawes vnto them Quest 1. Why is the Lord thus set forth to this Church and whence are these titles taken and what is meant by them Answ These titles are taken from Chap. 1.5 where hee is called The faithfull witnesse and vers 18. Amen and generally in all passages the beginning and the end How hee is said to be Amen Saint Paul teacheth 2 Cor. 1.19 20. saying For the promises of God are in him yea and in him Amen because whatsoeuer he saith is true and certaine for which cause that witnesse and that faithfull one is added The Arrian layeth hold vpon this that he is called the beginning of the creature to proue Christ to be but a meere man but the words doe not imply this for he is the beginning and the end that is eternall both ex parte ante and ex parte post all creatures had their beginning in him Bullinger seeing he made them all The beginning of the creature then doth not argue a creature though Bullinger vnderstandeth it thus of his humanity Brightman Pareus but the greatest power by which the creature hath the beginning according to others who say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be vnderstood of principality but for so much as often
long with Harpe and song she praiseth God as Moses then did And it is called the song of the Lambe also because containing his praises as Chap. 5.9 Here God is praised for his power already shewed and the comming in of all the Gentiles is prophetically mentioned in these words Vers 4. And all the Gentiles shall come and worship before thee Here is matter of comfort to all the faithfull Note that in purity study to serue God without admitting any popish corruption although there be opposition and much trouble to them still yet they may reioyce as Victors ouer the Pope being assured that he with all his adherents shall goe downe more and more and the number of the pure worshippers of God shall increase till that euen all the Gentiles come to ioyne with them popish corruptions being quite abolished in all places And out of our ioy herein we ought to be thankfull to the Lord singularly praising him for this incstimable blessing wherein wee of the Church of England haue shared with the first and in the largest measure Quest Vers 5. 2. After these things I looked and behold the Temple of the tabernacle of the testimony was opened in Heauen c. What is meant by this and in that the seuen Angels which come forth are so cloathed and haue seuen golden Vials giuen vnto them by one of the foure Animals and what is meant by the smoke of the glory of God filling the Temple and hindering that none could enter till the seuen Angels had powred out their Vials Answ Brightman Some by the opening of the Temple wherein was the Tabernacle of the two Tables being the Holy of holies vnderstand a greater measure of knowledge in the most mysticall and recondit things of God which now should bee in the Church Antichrist falling Forbs or the Church comming to light which had hitherto a long time lien hid through persecution Napier yet some that parallel these Vials and the Trumpets together apply it to the primitiue Church in this sense Some vnderstand nothing but iust proceedings Bullinger Fox because they come out of the Temple where the Law of righteousnesse was kept Some without any mysticall signification hold Pareus that as in a Stage-play the Actors come out of diuers places and the beginning of a Scene is set forth by the opening of the place from whence they come so here these Angels are set forth comming out of the Temple in Heauen We reade of the Temple being opened Chap. 11.19 that the Arke of the testimony might appeare but here the same Temple is opened for another purpose that the Angels with their plagues might come forth and powre them out vpon the earth I thinke therefore that they are mistaken which confound these two as one mystery of diuine reuelations now made more than in times past There is no need to presse this passage any further than that the Temple is set open for them to come out being seuen in number whereas no opening is spoken of in the foregoing Chapter because there one Angell came forth alone here seuen together but they come all out of the Temple that is from Gods presence who is the Author of the ensuing plagues and so are apparelled accordingly in a glorious manner as becommeth the seruants of so great a maiesty and haue golden Vials giuen them by one of the foure Animals before described to bee round about the Throne Chap. 4. who as a chiefe Officer in the Court of Heauen is appointed to giue them Commission and a charge to execute his wrath to shew that it is not left to the will of any creature to plague the world when hee listeth but at the time appointed by the Lord and such iudgements as happen are not casuall but by him determined and appointed in respect of all circumstances Touching the smoke from the glory of the Lord some expound it of the anger of the Lord the effects whereof were these Vials Some of the inscrutability of these iudgements holding that hereby it is signified that none can finde them out what they are till they be fulfilled Primasius Bullinger Some that nothing else is hereby meant but that none can enter into Heauen to liue there in body and soule for euer Ambros Andâ—eas Gagneus till these iudgements be executed Some that it is alluded here vnto the Cloud resting vpon the Tabernacle at the dedication Pareus Exod. 40.34 1 King 8.10 Gorran consenteth to the blinding of the reprobate here signified so that Moses could not enter in and likewise at the dedication of Solomons Temple the blinding of the eyes of the greatest Doctors in the Papacy being figured out so that they shall not be able to see into the errours by them maintained till they haue smarted by all these following plagues that is neuer Some expound this smoake as a signe of Gods presence in the Church but darkly in comparison of that light which shall be Brightman when the full number of the faithfull shall be made vp at the time of the Iewes conuersion which is intimated shall not be till these Vials be powred all out when it is said no man could enter into the Temple till the seuen Angels had done powring out their Vials In the meane season they which embrace the truth shall be but a few and the light shall be hold by the aduerse part to be but a fume or smoake because they shall not see into it Some expound it of Gods powerfull presence vnto these executioners of his wrath Forbs euen till the emptying out of all these Vials so as that none could hinder them all the time in their proceedings Some will haue the darkning of the truth by errours set forth by this smoake Napier so as that till the powring out of these Vials finished there should be no pure Church cleansed from all corruptions Of all these expositions Forbs that seemeth to me to bee most genuine and least streined which applyeth this vnto GODS powerfull presence so that nothing can hinder the executing of these plagues till the full end thereof for out of the Temple the Angels with these plagues are said to come intimating that the Lord who dwelleth there hath decreed them now because haply there might bee some hope that he might be intreated and alter this decree it is added that none could enter into the Temple till that all these vials of wrath were powred out the Temple was so full of smoake from the glory and power of the Lord being exceedingly angry for the blasphemies and outrages of Antichrist that is none of the Antichristian sect could turne to the Lord and by humbling themselues before him seeke to auert his anger till it had had the full course and to this agreeth the first and fourth exposition and it is further confirmed Chap. 9.20 The second exposition cannot stand because so it would
world shall vilitate Great gifts and goods then shall he impetrate Huge heapes of gold he shall haue into treasure With siluer hid and money without measure Discouered things he shall loose and remit Of Magicke Art well shall he know and wit The mysteries and secret sorcery The mighty God he makes a Babe to be Downe he shall tread all true worshippin And at chiefe heads of error first begin His mysteries to all he shall expone Then comes the time of mourning and of mone c. These bookes of the Sybils were much esteemed of and kept in the Capitoll at Rome during the Ethnicisme thereof the prouidence of God ordering it so that from Rome wee might learne that he whose Sea is there is the childe of perdition and after the Popes triple crowne for he is most plainly here described much corruption should be in the worship of God and after that should come vpon that state ineuitable destruction Touching Romes rise at the fall of the Grecian Empire no learned man is ignorant it fell again by means of the Goths Vandals and Heruls and Longobards But touching the time of the new kinde of Empire in him that weareth many crownes it may iustly be doubted seeing many fifteene Emperours haue beene before the Pope came to this height of honour which was not till the dayes of Phocas It is therefore necessary to distinguish betwixt Heathen and Christian Emperours for this being applied to the first sort will in no case stand but to the other it doth very well agree for from Constantine the first Christitian Emperour to Phocas are but fifteene if Iulian the Apostata be cast out who was no Christian and Mauritius by the murthering of whom Phocas attained the Empire be not reckoned as there is no reason to reckon him seeing another vsurped that dignity and tooke it from him The second to Constantine was Constantius and his brethren together the third Iouinianus the fourth Valentinianus and Valens together the fift Gratianus Valentin and Theodosius the sixt Arcadius and Honorius the seuenth Theodosius and Valentin the eighth Martianus the ninth Leo the tenth Zeno the eleuenth Anastatius the twelfth Iustinus the thirteenth Iustinianus the fourteenth Iustinus the younger the fifteenth Tiberius Next to Tiberius Phocas gate the Empire from Mauritius his Master in whose dayes this new kinde of Empire began which from Ponti may iustly be called Pontificiam These things thus consenting to make plaine the mysterie of iniquity in the Popedome doe not harden your selues O ye Papists but be wise in time and come out of Romish Babylon that ye come not with her to perpetuall most horrible destruction CHAP. XIX AFter the vtter destruction of Babel represented here followeth a representation of the great ioy which should hereupon bee amongst the faithfull triumphing ouer her in heauen together with the cause of her destruction and of her partakers and the description of the King by whom shee is destroyed Brightman Vers 1. Some will haue the Church of God vnderstood by heauen which hearing of the destruction of Babel praiseth God for it lest if heauen bee properly vnderstood it should follow that the Saints there know of the things done vpon earth Bullinger Pareus Grasserus But I subscribe rather to those that vnderstand heauen properly as they in heauen were exhorted before Chap. 18.20 to reioyce ouer Babel fallen for howsoeuer they are ignorant of particulars yet it is not vnlikely but that they vnderstand either by the relation of Angels or by reuelation from God what ingenerall is the state of the Church in this world else how could the soules of the slaine lying vnder the Altar cry out for reuenge vpon persecutors as not being yet taken Reuel 6.10 Moreouer there went before a particular exhortation to reioyce for this which argueth the notification of it in heauen by diuine reuelation Touching the song Hallaluiah Vers 3. it is compounded of Hallalu praise yee and iah the Lord Hebrew words It is a question amongst Expositors why they are exhorted to praise God by an Hebrew word To this some answer Brightman that mystically the ioyning of the Iewes who should now be conuerted to the faith is intimated but most without any such mystery hold that a word of this language is chosen as in many other passages in alluding to the old manner of praising God in his Church that first was Bullinger Pareus for Halleluiah in prefixed before many of the Psalmes as a word then ordinarily vsed to praised God And for the same cause the Arke of the Testimony the Altar and Censers with incense are mentioned before because what was and was done in the Temple of God of old amongst the Hebrewes did serue to figure out what should be Vers 4. and be done afterwards in heauen Touching the foure and twenty Elders and foure beasts who haue hitherto stood by as spectatours of all that hath beene done and now giue their applause and approbation it hath beene already shewed what they are Vers 6. Chap. 4.4 c. The voice of all the multitude that stirre vp to praise God compared to the sound of many waters and of thunder is so compared to set forth the greatnesse of the company for they must needs bee very many from whom such a loud sounding voyce must come Vers 7. The matter of this ioy next vnto the ruine of Babel is the marriage of the Lambe approching and the adorning of his wife for the marriage This wife is the woman before spoken of Chap. 12. that fled into the wildernesse from the face of the Dragon but her enemies that sought her life being destroyed shee is brought in now againe her weeds of mourning and sorrow being laid away and garments of ioy and gladnesse as of a Bride going to be married being put vpon her For after the ouerthrow of Popery there shall be no enemies any more to cause mourning and wearing of sack cloth but a most flourishing estate of the Church begun here and soone after perfected in heauen For I doe not thinke that the ioyfull time of this marriage here set forth is to be vnderstood onely of the flourishing estate of the Church in this world after so long a time of persecution but because here is both a preparation and a marriage Supper both the time of the Churches ioyfull condition for a time here where it is prepared and hereafter in heauen where the marriage is perfected and the supper held are included for here the Church is prepared for the Bridegroome Christ by sanctification through the word and Sacraments which haue now their course more freely than in times past there she is presented vnto him and they being really ioyned a feasting supper is held of heauenly comfort and ioy euerlastingly And this is the apparelling of sine linnen granted to the Church here spoken of which is said to be the righteousnesse of the Saints but
whom many Historians affirme that the Deuill reigned so stoutly did hee oppose himselfe against goodnesse and further euill Pareus Iunius Dent. Some pitch particularly vpon the last of these times holding that these thousand yeeres were expired in Pope Hildebrands time Some reckon from the natiuity of Christ to the time of Siluester the second about ann 1000. yea one of the Popes side Aretius Benno Cardin Chytraeus Cardinall Benno computeth this time thus Some pitch vpon the first particular time before mentioned viz. the passion and resurrection of Christ Lastly some begin this time at Constantine the great Brightman Forbs Napier ann 300. and end it ann 1300. at what time the Deuill did seeme more euidently to be loosed than at any time before since the persecuting Emperours both in the Pope and Turke the one in the West persecuting the Waldenses and all others that since that time haue dared to oppose his vsurped authority and superstitions the other in the East inuading and subduing the Gretian Empire professedly making warre against Christ and Christians There is another opinion which is scarce worth the naming that these thousand yeeres begin not till the Pope be vtterly destroyed and then the faithfull slaine in the time of Popery shall be raised againe in their bodies and being receiued into heauen shall reigne with Christ all this time after which the generall resurrection of all others shall be This differeth not much from the opinion of the old Chiliastes who held as Augustine relateth it Aug lib. 20. de Ciu. Dei cap. 7. The errour of antiquity that as the world was six dayes in making and vpon the seuenth was the Sabbath so after six thousand yeeres expired since the creation there should be a Sabbath of a thousand yeeres here to the faithfull which had suffered for Christ who rising then in their bodies should enioy during this time all worldly delights of meats and drinks c. And of this he saith Papias was the Authour Papias whom Ireneus and Ierom report to haue beene a disciple of the Apostles howsoeuer indeed he was not as appeareth by his owne confession in the beginning of his worke where he saith that he neuer heard or saw with his eyes any of the holy Apostles Yet so reuerent esteeme was giuen vnto him for his supposed antiquity that many of the Ancients were intangled with this his errour as Iustin Martyr dialogo cum Triphone Irenaeus lib. 5. Nepos Episc Aegypts Tertull. lib. 3. contra Marcior Lactant. l. 5. institut c. 23. Victorinus Pictaniensis in Apoc. and Augustine himselfe confesseth that he also was somtime of the same opinion But this of the old Chiliafts can by no meanes stand Ioh 3.29 1 Cor. 15. both because according to it other plaine places teaching the resurrection of all mens bodies at one time should be false if the bodies of all the Martyres be raised before and also because it doth abhorre from all Christian reason that the faithfull being raised againe should wallow in carnall pleasure growing now dissolute when as in the infirmity of the flesh they were so strict and abstemious before And it is worth the noâ—ing how God hath let vs to liue to see this errour confuted by experience for they reckoned the birth of Christ to bee anno mundi 5199. so that ann Dom. 80 1. the time of their supposed six thousand yeeres was expired and so the seuenth thousand of this pleasant life after that supposed resurrection should haue begun 824. yeeres agone it being now the yeere of our Lord 1625. And as for the latter Chiliasts who hold a resurrection first of the Martyrs after Antichrists ouerthrow that they may in body and soule liue in heauen before the generall resurrection these thousand yeeres They erre with the other about the generall resurrection making two times whereas the Scriptures make but one only and they plainly contradict the Text speaking of the soules that rise againe and not of the bodies And lastly by their opinioÌ„ the world should continue a thousand yeeres after Antichrist vtterly desroyed whereas hee shall bee abolished by the brightnesse of Christs comming Let vs therefore consider of the other expositions and first of the first taking these thousand yeeres for a time indefinite although it cannot be denyed but a thousand yeeres are sometime thus put yet here so many yeeres are precisely meant because the word a thousand yeeres is often repeated and that with an affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeeres as is not vsed any where to expresse an indefinite time Besides where the words may be properly taken as here they may without any absurdity wee must not flie vnto a figure And without all doubt this exposition is erroneous because the time set forth by a thousand yeeres according to it should be expired before Antichrists reigne whereas his reigne must needs be included in a great part within the compasse of this time seeing they which reigne with Christ in his time are particularly described by their not worshipping of the beast v. 4. which could not haue beene spoken of them if the beast had not beene till after their dayes Let vs come therefore to those that hold precisely a thousand yeeres to be meant here amongst whom I cannot subscribe to them that will haue this begin either at the birth passion or resurrection of our Sauiour Christ at the preaching of Paul or the destruction of Ierusalem because the Dragons persecuting of the Church described Chap. 13. must needs be yeelded to haue beene before this both because it is in order set forth before and in reason the Dragon must haue done somewhat vnder the Gospell for which as a malefactor he should be apprehended and cast into prison before that hee could be thus proceeded against The persecutions of the Primitiue Church therefore must needs precede this shutting vp of the Deuill and so the time cannot well be begun till the dayes of Constantine the great about an 300. For till then howsoeuer Satan had not that liberty to deceiue by meanes of the Gospell yet he seduced still the Kings and Princes and great ones of the earth which being the heads of the rest and drawing a world of people after them the Deuill cannot well be counted to haue beene shut vp from the deceiuing of the Gentiles till that they or the most of them being enlightened by the truth abandoned idolatry and became embracers of the holy Gospell of Christ Iesus And if we begin this time then at anâ— 300. and end it at an 1300. the euent will notably answer to the Prophecy For the Deuill was then plainly shut vp when the Temples of idols were shut vp and the true Religion was commanded to be receiued euery where hindring him from deceiuing the world any more as formerly he hath done And he had his prison set open to him againe when the Turke brake in vpon the Easterne Empire
here mentioned as the boundary of this time as it was of the former Moreouer here were a strange gap opened into an expectation of this world to last yet seuen hundred yeeres which is against all probability That exposition which referreth the thrones to the Pope cannot stand in reason for Satan being bound it is not to bee thought that his Lieutenants the Popes aduancement should be shewed but rather the aduancement of such as withstood him Neither can I subscribe to that of the glorified estate of the Saints departed vnto whom the rest of the dead are opposed who liued not againe till the thousand yeeres expired because some visible alteration is here doubtlesse set forth at the binding of the Deuill seeing otherwise the accomplishment of this Prophecy could not haue beene conceiued of by the faithfull vpon earth for their comfort when as it was without doubt set forth for this end and purpose And as for that exposition whereby these things are applied vnto the Prelates and Rulers of the Church the description of being set vpon thrones and hauing power of iudgement is too glorious to agree vnto them Wherefore I preferre that of the sensible most happy alteration in the state of the world in the dayes of Constantine the Great for then thrones were set for Christians and they had the power of iudging who before were iudged and in this time the soules of the faithfull who had beene put to death for the Christian religion in the time of persecution might well bee said to liue and reigne with Christ because they had beene set forth as lying vnder the Altar and crying for reuenge vpon those that shed their bloud Chap. 6. vers 9. all the time that the Heathen reigned And whosoeuer worshipped not the beast as they departed out of this life they had communion with them in this their erection all these thousand yeres that is the body of the Saints being considered as one but not euery particular member For they all and euery of them liued and reigned in this time of a thousand yeeres though some a longer some a shorter part of it Their liuing and reigning then here spoken of must needs haue reference to their lying and crying before mentioned and therefore as that was spoken of to set forth times of persecution without any appearance of a deliuerer that might reuenge that innocent bloud so here is nothing else set forth but a deliuerance of the Church and a putting of power into the hands of the faithfull to reuenge themselues vpon the heathen as was sometime giuen to the Iewes by thē meanes of Hester Ester 8. and Mordecai For although the soules of the faithfull did liue and reigne with Christ before mmediatly after their separation from the body yet because vnto perfect dominion it is not onely requisite to be in glory and ioy with the Lord but to haue our enemies beaten downe and destroyed they are not said to liue and reigne with the Lord till this accomplished Touching the rest of the dead who are said not to rise againe till these thousand yeeres ended I cannot thinke that it is meant of the dead in sinne and superstition who rise not till then that is neuer because they which were before spoken of are corporally dead for they were slaine and these are plainly a part of them for hee saith the rest of the dead and therefore corporally dead also I suppose then that by the rest of the dead the innumerable company of them that haue died since the beginning of the world are meant the time of whose resurrection is not to bee expected till after these thousand yeeres lest when we heare of some liuing and reigning with Christ and of thrones set and the iudgement giuen we should imagine the generall resurrection and Christs comming to iudgement to be here meant This is the first resurrection Vers 5. Vers 6. Blessed and holy is hee that hath part in the first resurrection c. This may seeme to bee plaine for a bodily resurrection maintained from this place by the Chiliasts because the liuing of the soules before spoken of being here reiterated is called a resurrection which cannot bee taken but for the rising againe of the body seeing the soule falleth not at all But it is to bee vnderstood that these words are metaphoricall and not proper the rising of the Church from vnder persecution to such an estate as wherein the truth is propagated with authority is as it were a resurrection from the dead and therefore is so called and because of the life that vniuersally came then into the world by meanes of the Gospell thus propagated it is called the first resurrection as the conuersion of the Iewes which shall be is called by the Apostle Rom. 11.15 Life vnto the world from the dead which is all one as if he had said with our Prophet here a resurrection They are said to be blessed and holy that haue part in this resurrection that is the faithfull of these times are aboue others blessed in this that they rule and reigne the world being now Christian and are not vnder the dominion of their enemies neither shall the second death seize vpon them as vpon none else that are in the like condition that is by the power of the Gospell and spirit raised vp from the death of sinne to the life of righteousnesse For of a bodily resurrection it cannot possibly be vnderstood as I haue already proued but being thus vnderstood all things will most excellently agree I saw thrones set and them that sate vpon them c. that is it was represented vnto me how in the time of Constantine the Great the faithfull should begin to rule and reigne in this world And I saw the soules c. that is and at that time it was shewed me by the altered condition of such as had giuen their liues for the truth who before were set forth as crying but now as ruling and reigning in token of an end put to those calamities and a beginning made of prosperity that the case of the Church was altered and this lasted a thousand yeeres This is the first resurrection c. that is this the faithfuls being aduanced to rule and reigne here being a meanes to conuert so many millions in all parts to the truth is as it were a generall resurrection going before that at the last day against which they are well prepared that haue their part in this by being quickened in grace for the second death shall neuer seize vpon such but they shall reigne with Christ a thousand yeeres by the prosperous and flourishing estate which the Church enioyeth here and afterwards for euer by being actually possessed of the kingdome of heauen in body and soule for euermore Note Note that the onely way to be safe from euerlasting destruction in hell is by making a resurrection before the last resurrection that is a resurrection vnto grace
euery one rising in that stature of body wherein he fell against the Iesuites conceit that all shall be of such a stature as one is ordinarily at his full age The bookes that are opened are according to some the bookes of men consciences according to others the bookes of holy Scripture but according to Augustine both which I thinke to be rightest for euery mans conscience shall then be made manifest whether it be good or euill foule or cleare and according to the bookes of holy Scripture all shall be iudged as they haue receiued and obserued the things therein contained or not The other is according to some Napier Parâ—us the booke of predestination for then it shall be made manifest who were elected and who reprobate according to some Bullinger the booke of faith for he that beleeueth hath life to beleeue is to liue the booke of life then is the booke of faith for he in whomsoeuer a true faith is found shall then liue the rest shall be cast into hell I subscribe to the booke of Predestination for this of faith was spoken of before amongst the bookes and because it is hidden from vs who are written in this Booke God only knoweth that a thing well knowne to vs is further spoken of viz. Workes euery man is iudged according to his workes for good workes alwayes are in such as bee written in this booke It is not said according to their faith because that is more latent and there is more deceit in it neither is it said for their workes but all that were not found written in the booke of life that is that were not elected are cast into the lake of fire but yet iustly for their euill workes deserue it on the contrary side therefore they which are saued are such as be written in the booke of life here is the originall of their saluation God hath elected them and good reason there is in respect of men that they should be saued for their works haue beene good whereas the workes of the reprobate haue beene euill and to good workes God hath promised a reward as he hath threatened iudgement to euill workes yet in respect of God there is no reason of merit in the best works because it is our duty to doe them and being examined by the rule of Gods righteousnesse they are defectiue when wee doe them in the best manner that we can but there is good reason of merit of death in euill workes because vpon paine of death they are forbidden so that he shall be well worthy to die that committeth them euen as a murtherer or robber is worthy to be hanged but on the other side he that doth good workes is not well worthy of euerlasting life though it bee promised that he shall be thus rewarded no more than a dutifull subiect is worthy for that seruice which his Prince commandeth him and promiseth to reward with the marriage of his daughter and making him his sonne can be said to be worthy of it For it was of grace that his Prince made him such a promise to whom he ought that seruice without a reward neither could it bee worthy of so great a reward though greatly deseruing and therefore it came of grace not of his merit But if of merit yet there is a great disproportion betwixt the seruice of any subiect to his Prince and the actions of a Christian towards God for the Prince doth meerely command and furnish his subiect with necessaries to doe that seruice which hee putteth him vpon but it is his owne valour and wisdome whereby he performeth it without any inabling further from his Prince in the very doing for notwithstanding his furnishing of him hee may as well miscarry as effect that which hee goeth about But God inableth his to that which he requireth He worketh the will and the deed of his owne good pleasure Philip. 2.13 Againe the greatest reward of a Prince is but the reward of a man to a man a temporany reward and so happily the benefit that redoundeth to him by that seruice may be equall to the reward but euerlasting life which is the reward of God is farre more excellent than any thing that any man can doe or the benefit hereby redounding vnto God which is none for If thou be righteous thou art righteous for thy selfe Prou. 9.12 if thou bee wicked thou alone shalt suffer The Papists therefore that from hence and from the like places seeke to establish the merit of good workes doe greatly straine and force such places against all sense and reason By death and hell which are said to bee cast into the lake of fire some vnderstand the Deuill August Napier who by his temptations becommeth death and hell to the wicked for that he draweth them on to such a course as tendeth to death and damnation Dent. Bullinger Pareus Some vnderstand all such as to whom death and hell belongeth all the reprobate and wicked and some whatsoeuer is obnoxious and hurtfull so that after this nothing remaineth to hinder the perfect blessâ—dnesse of the new Ierusalem which commeth next to bee spoken of And this seemeth to bee most probable because the Deuils damnation was spoken of before vers 10. and the reprobates damnation vers 15. Here therefore may fitly be brought in the vtter destruction of death and hell in respect of the faithfull so that they should not be in any feare of them any longer for according to this it is promised 1 Cor. 15.16 The last enemy which shall be destroyed is Death Cha. 21.4 Death is said to be no more after this this casting into the lake then is but a periphrases of destructioÌ„ But me thinkes there may be another more agreeing sense yet rendered if by a Metonymy we vnderstand by death and hell such as death and hell were said before to giue vp the wicked which hitherto lay dead and buried the continent being put for the content as wee call the inhabitants of an house the house For if hell should bee meant as the word soundeth then hell should bee said to bee cast into hell which cannot stand if the heires of hell then the same word should be vsed in another sense as it were with the same breath that is not likely but being taken as I haue said it doth well correspond vnto the words before going and the argument of the wickeds destruction which onely is here set forth is fitly prosecuted the comforts of the faithfull being reserued to be spoken of in the next Chapter Touching death and hell which are said to giue vp their dead R bera I hold it not amisse with Ribera to expound it of such as haue died ordinarily or extraordinarily haue beene swallowed vp and gone aliue as it were into the pit St. Augustine will haue it meant of the bodies in the graues and of the soules of the wicked in hell This is a notable place
but by the Westerne Kings who set vp the Whore she must be made desolate againe as is plainly shewed Chap. 17.16 and it were strange that such a poore runnagate people as the Iewes should haue the title of Kings of the East where they are the basest and of the least account I subscribe therefore to them that expound it as altogether Allegoricall by Euphrates the reuenues of the Popedome being meant and by the Kings of the East such Kings as God would stirre vp in these parts to be her vtter ruine and ouerthrow the great defence which is in the riuer of worldly wealth being taken away as sometime Euphrates was dreaned whereby Babylon was taken by Cyrus and Darius Easterne Kings And because the wealth of Spaine is so great a meanes to strengthen this kingdome yet I thinke it not amisse to bring that in also within the compasse of this great riuer In that part where the Popes reuenues runne the water is very shallow at this day there is great probability that the other will be much diminished shortly if not cleane dryed vp if the Indian treasure be once cut off which is very powerfully attempted And hitherto I thinke that these vials haue taken effect for the most part already onely we are to expect the drying vp of this Euphrates more and more and then that such Kings and Princes as abominate Rome for the wickednesse therof should vniting their forces giue the on-set vnto her desolation Touching the seuenth Angell I hold it best to go with the common streame of them that expound this of the finall iudgment 7. Angell not only of the beast and his followers but of the whole world that of the beast being againe re-assumed to bee more fully declared in the Chapters following as being the most remarkable thing pointed at in this booke For without wresting and straining the passages here in such manner as that there is no president for it in other places of holy Scripture it cannot be applied otherwise It is done Babylon came into remembrance to giue vnto her the cup of the wine of the fiercenesse of Gods wrath and euery Iland fled away and the mountaines were no more found What else can these speeches set forth but the full and finall recompencing of the Whore of Babylon and of others enemies of the truth which cannot be said to haue beene done but at the last day For then onely it may be rightly spoken it is done it being till then but in doing and it is at that time onely that there is flying away to hide themselues from the wrath of God and that the fashion of the world is altered It should seeme to make against it that the great city is not said to fall Vers 19. but to be diuided into three parts I answer with Pareus that hereby the vtter ruine of it is set forth seeing three parts which may well be taken for all the parts of a building are said to be diuided or rent in sunder and in speaking of three it is alluded to the three before spoken of as the founders of this city the Dragon the beast and the false prophet the three vncleane spirits like frogs comming out of their mouthes Againe the nations are immediatly said to haue fallen that is to be quite ouerthrown and therfore it is not likely but that the vtter ruine of Rome is meant also though deliuered in a diuers phrase Or if by the great city we vnderstand all the countries where the Christian religion hath beene planted as I haue expounded it before vpon Chap. 11. then the city of Rome is not so much meant but the whole dominions of Turke and Pope for it is likely that Rome shall be destroyed before the riuer Euphrates the defence thereof being dryed vp yea it must needs bee so by reason of the lamentation made by such as haue had trafficke there for the desolation of that city Chap. 17. which cannot be after the great day of iudgement And if the great city bee thus taken then by the nations other countreys which are neither Mahumetane nor Popish are to be vnderstood which for their sinnes shall come to ruine also this being plainly set forth and the fall of the city by a periphrasis taken from such a fal as is by diuision as Ierusalem fell before the Romans by a triple faction therin to which in particular it is to be thought that it is alluded for so much as Ierusalem trodden vnder foot by the Gentiles is a type of Christendome vnder the dominion of Turke and Pope as hath been shewed more at large vpon Chap. 11. Vers 21. If it should seeme to make against this exposition that a great haile like talents is said to follow after all this whereupon men blaspheme God which as Brightman saith is not to bee thought shall be at the day of iudgement because all mouthes shall then be stopped the generall silence of all arguing their consent to the iustice of Gods proceedings and none blaspheming any more I answer with Pareus againe that howsoeuer the wicked shall subscribe to this iudgement in their owne conscience as most iust and so shall not mutter any word of reason against those proceedings yet the sense of the extremity of torment from which they shall despaire euer to be deliuered will so inrage them Exod. 6. as that like the Aegyptians when haile fire mingled therwith came down from heauen or like the Canaanites vpon whom God hailed with exceeding great hailestones to the destroying of most of them to which I think it is rather than to the other alluded here as they I say being moued with anguish did doubtlesse bitterly take on against the God of Israel so here the wicked at the last day are brought in blaspheming to expresse the sense of intolerable pangs vpon which wicked men are wont thus to do And haply their tongues will thus rebell against God as the tongues of persons inraged euerlastingly These things being thus explained wee see that there is no reason why any should be offended and doubt whether Popery shall euer goe downe altogether or no because it is still vpheld after so many yeeres since it first receiued a blow for it must fall by degrees as it rose by degrees and as it had a long time of rising to the full height so it must bee long in falling into vtter destruction And seeing fiue of these Vials haue so manifestly taken effect already and the sixt in a great part why should wee not by faith assuredly expect the full accomplishment of it as well as wee see the accomplishment of those foregoing by experience O yee foolish and blinde Papists why are ye so hard to beleeue the things that this Prophet hath foretold touching your Babylon if ye loue your soules open your eyes and by that which hath beene hitherto done be assured of a full destruction and therefore come out of Babylon in
time and be not led hood-winked into ineuitable perdition Quest 2. Vers 13 14 15 16. Who are these three vncleane spirits like Frogs that come out of the mouth of the dragon the beast and the false prophet and what place is that Harmageddon into which the Kings of the earth are gathered and by whom are they gathered together into that place Answ It is agreed that these foule spirits are instruments of the Pope who come as it were out of his mouth because so like vnto him both in the same end which they aime at and the meanes to effect it lying signes and wonders and more particularly I hold them to be none other but the Iesuites because the time of their beginning by Ignatius Loyola within these threescore yeeres doth notably agree and their leaping vp and downe in Kings Courts they being the greatest Statists that the Pope hath for him to maintaine his credit with the Kings of the earth that his reuenues may be no more diminished neither doe their practises to stirre vp to warre against Heretikes vniustly so called disagree for they are knowne to be the very firebrands of dissentions tumults treasons and bloudsheds thorowout all Christendome euer since they beganne to be They are said to be three when as indeed they are many thousands to note out their triple originall from the Dragon who is the Deuill the Beast the Roman State which they trauell for and the false prophet the Pope who before was called the second beast and not till now a false prophet but here more fully declared by his name as there by his pseudopropheticall practises whose eldest sonnes they are bending themselues vp to the highest streine of wit and resolution for the supporting of his tottering chaire These stirre vp popish Kings and Princes so as that they enter into leagues and vnions to root out poore Protestants But silly men that they are whilst they are thus busie for the benefit of the Popedome little doe they thinke of him that sitteth aboue and laugheth them to scorne for that the ioyning of popish Princes together to root out the truth shall by him bee turned to a gathering together to be destroyed so as that they shall neuer be able to make head againe And this is intimated in saying That they gather them together to the battell of the great day of God that is Vers 14. wherein God will haue glory by their vtter ouerthrow which is also further confirmed in that changing the number by and by he saith Hee gathered them together into a place called in the Hebrew tongue Vers 16. Armageddon What is meant by this word Armageddon there is great difference of opinions Some thinke Beza Iunius Forbs Fox Pareus Iudg. 5.19 2 Chron. 35.22 that it is to bee read Har-megiddo and so expound it as alluding to the place called Megiddo where Iabin and Sisera with their army were destroyed before Debora and Barak by the Lord and where Iosiah fell before Pharaoh Neco King of Aegypt giuing occasion to a great mourning to the children of Israel for the losse of so good a King for each History may be well alluded to here that of the Canaanites destruction for the ouerthrow of popish kings with their people the other of Iosiah for the mourning which the Iewes being conuerted shall make for their former opposition against Christ slaying him so good a King that came to saue them as is foretold by the Prophet saying I will powre out vpon them the spirit of compassion Zach. 12. and they shall see him whom they haue pierced and mourne euery family apart For they hold that at the same time the Iewes shall be conuerted As for the change of the waters of Megiddo as it is in the first place or of the Valley of Megiddo as it is in the second into Har a Mount and Megiddo they thinke that this is not without a mystery Forbs it being hereby intimated that the enemies of the truth shall be in an high attempt when this destruction shall befall them Beza Iunius and therefore purposely a Valley is turned in the word here vsed into a Mountaine whereas it should be Megiddo Others reade it Horma-geddon a cursed warfare Luther Grasserus of Horma signifying a curse and geddon which commeth of Gadad signifying to gather together an army or of Harma crafty because by craft they shall be gathered together to their owne destruction as God will turne it Others with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounding Har a Mountaine and Maggedim Delights holding that it is alluded to that in Dan. 11.45 And he shall fasten his tents in the mount of his holy beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as there the Turke is pointed at apart so here all the enemies of the Church ioyning together and as Ierusalem is properly so called so the pure Church of God figured out thereby is here called so and therefore this battell and destruction of the enemies shall be made in these parts of the world where the pure reformed Religion hath taken effect Napior Some expound it the Mountaine of the Euangelist applying it likewise Some expound it the destruction of an Army of Cherem destruction Deut. and Gedud an Army holding that the slaughter of the enemies shall be so great that according to the manner of the Hebrewes amongst whom many places are named from the euent the place where this shall be shall take the name also Ierome as Pareus sheweth expoundeth it Montem furum the Mountaine of the eues others a cursed troupe others the destruction of the Riuer All wee see are agreed here that no proper place is designed but some place onely where the enemies of the truth shall be destroyed There will be no errour therefore which way so euer it be taken only I thinke it dangerous to admit of any corruption in the change of the word by the incury of the Scribe I preferre that of Dent holding withall that it is alluded vnto the destruction of Iabin and Sisera with their armies and that it should be likewise with the enemies of the truth ere long they shall bee in a Catholike league together bending all their forces against the reformed but God helping his their attempts shall bee turned to their owne vtter ouerthrow Whether this be now a working seeing they were neuer so combined together neither haue they beene about so great attempts as now God knoweth Haply the gathering together of Papists at this time is the gathering together here pointed at if not as the time will scarce beare it is a preludium thereof some famous destruction may happen to them in the end of this conspiracy now but the greatest whereunto this may make a way afterwards Howsoeuer let all men take heed of the Iesuites as of vncleane and dangerous spirits and let vs be comforted when the Romish Catholikes bend their forces